'^f^ 3 •i«i«««aai»«^ ^3 • 1 LIBRA.RY OF THE Thee )logical Seminary, PRINCETON, N. J. • , , 1 . ■ Case^ Diyiston i/..v:.. Shelf, : ~7 Sectior. . . :^ 9 Book, No 1 ■ _ ^rj .■^? k.. TWENTY SERMONS ON THE FOLLOWING subjec'ts. VIZ. 1. The Folly and Danger of Duplicity in Religion. IL The Excellency of th« human Soul. in. Jefus Chrift the olily Source of Reft and Happinefs. IV. The Dominion of an Omnipotent Deity a Realbn for Joy and Praife. V. -% VI > ^^*"^' *?<"* excellent than yjj K Faith or Hope. VIII. Chrlfl preaching to iIjC Spirits in Prifan. IX. Redemption'by the £lood of Chrift. X. 7 TheConne£Hon between theDu- XI. J tics and Comforts of Religion. XII. The Obligations' to Family- Re- ligion. XIII. The Ufefijincfs and Importance of Religious Education. xrv. -) xv^ i XVL J The Table of the Lord ren- dered contemptible. XVII XVIII •y Praftical Obfervatlons on the j y Hiftory of Judas and his tragical End. XIX. Man doomed to return to tlie Duft from whence he was taken. XX. The Bleflcdnefs of thofe wha have nor Vlll D E D I C A T I O^N. things that are excellent ; that yc may be fincere, and without Offence till the Day of Chrifl : Being filled with the Fruits of of Rightcoufaefs, which are by Jefus Chrift unto the Glory and Praife of God. / am, With Jincere refpeB, Tour AffeBionate Friend^ And Servant in the Go/pel, Andrew Eliot. Botton, May 2o:h, THE CONTENTS. SERMON I. The Folly and Danger of Duplicity in Religion. James I. 8. A double -minded man is unjlable in all his ways. Page I SERMON II. * The Excellency of the human Soul. G E N E S I S II. 7, And man became a living fouL 27 SERMON III. Jefus Chrift the only Source of Red and Hap- pinefs. John VI. 68. Shfn Simon Peter anfwered him., Lordyto iD-homfoall we go ? Thou hajl the ivords oj eternal life. 57 A 2 S E R< *►. The C O N T E N T S. SERMON IV. The Dominion of an Omnipotent E)eity a Realon for Joy and Praife. Revelation XIX. 6. Alleluia : for the Lord God omnipoteni reigmth: 79 SERMON V. VI. VII. Charity more excellent than Faith or Hope. iCoRINTHIANS Xlli. I3. And now abidetb faiih^ hopCy charity^ thefe three ; but ths great efi of thefe is charity. i%ftlif^'" Acts IX. 3 1 r j,# p t> j jr g. r^ * PF/;ilking in the fear of the Laffd^ anain the "^ comfort of the Hoiy Ghojl. \ 227 ^feo. Va A Vj ^••: ^l5'.'!^TrrYTvT.r-V S E R M^O N X\tS^^Tny The Obligations to Family-Religion. Joshua XXIV. 25. ■"*.,.; But as for me and my houfe we will Jerveihe Lord. 271 SERMON XIII. The Urefulnefs and Importance of Religious Edu- cation. Genesis XVIII. 19. For I know him^ that he will command his children and his houfJoold after him, and they fhall keep the way of the Lord to do juftice a?jd judgment. 295 SERMON XIV. XV. XVI. The Table of the Lord rendered contemptible^ M A L A C H I I. 7. T£ fay the Talk of the Lord is contempihle. 323 S E R- xii The C O N T E N T S; SERMON XVII. XVIII. Pra(5lical Obfervations on the Hiftory of Judas and his tragical End. Matthew XXVII. 3, 4, 5. Then JudaSf which had betrayed him, when he faw thai he was condemned, repented himfelf, and brought again the thirty pieces sffdver to the chief priejls and elders, faying, I have Jinn i, in that I have betrayed innocent blood. And thfy fatd^ What is that to us ? fee thou to that, /nd he cnfi down the pieces offilver in the temple, and departed, and, went and hanged himfelf^ 387 SERMON XIX. Man doomed to return to the Dull from whence he was taken. Genesis 111, 19. Duji thou art, and unto duji fjjalt thou return^ 435 SERMON XX. The Eleflrednefs of thofe who have not fccn and yet have believed. John XX. 29. Jefus faith unto him, Thomas, becaufe thou hafi feett me, thou haft believed. Bleffed are they that have nut fan f and yet have believed. 45a SERMON r. The Folly and Danger of Duplicity In Religion; James I. 8. yl double minded man is tinJiahU hi all his ways, IF we look around and take a view of man- kind •, we find multitudes funk into the low- eft ftatc of degeneracy j either immerfed in vicious pleafures, or engaged in unworthy pur- ly fuits ; wliolly negligent of God and their mod inV portant ihterefts. — We find a few, a very few, act- ing a wife and rational part, attentive to the truths of religion, and making the will of God the rtf.e of their conduft. — Befides thefe, we find a third 'b-t ', who attempt to divide their hearts betViteen God and the world ; or as our Saviour expreffei it, to ferve God and mammon. They defire to /iave B iheir 2 ^he Tolly and Danger of their good things here and hereafter too ; to enjoy the pleafures of fin, and praftice the duties of reli- gion at the fame time. In confequence of this di- vided ftate of mind, they are uncertain and incon- ftant ; fometimes for God, and fometimes for Baal : fometimes th^ey feem to be men of religion and vir- tue, at other times they devote themfelves to world- ly cares and pleafures, as if there was no God, or they had no connedion with him. *•* A double-minded man is unftable in all his v/ays." In difcourfing on this fubjed I Ihall endeavour Firil, To explain to you the charafler of a double-minded man. Secondly, I fhall confider the inftablllty of con- du6t which is the confequence of fuch a flate of mind. Vd Thirdly, I fhall fet before you the fo^ly and danger of fuch a temper and condu6t. .1 fhall then conclude with a ferious exhortation ti all to devote themfelves to God, entirely and without any referve. Firft, I am to fhew what it is to be double- mli^ded. We Dupliciiy in Religion. j We call that man double-minded, in our tranf- aflions with each other, who at one time profefles a warm regard and friendfhip •, at another, when perhaps we moft need his help, is diftant and luke- warm, difcovers no concern for our interefl, nor difpofition to ferve us -, or if he can gain any ad- vantage to himlclf, forlakes his friend and betrays his caufe. Such abfolute deceit and hypocrify, ar- guesn^a mind proof againft every virtuous confide- ration. There are others who make a fair appear- ance, and would do fome things to ferve us, but are eafily led away by an oppofite intereft. ' They do not intend to deceive us 'in their profeflions of friendfhip ; but when they are in a different compa- ny, or there is a change of circumllances, their difpofition alters -, their mind is divided j they are wavering and uncertain •, not knowing how to determine, or how to aft. It is in this latter fenfe theapoftle fpeaks of a double-minded man in the text. He doth not intend perfons who are guSMifdiredl prevarication and faifhood in their prc^jJPons of religion, and who ailume a charader which they know doth not belong to them, with a defign to deceive and impofe on the world : but he fpeaks of thofe who are diftraded and di- vided in their thoughts -, who feel at lome times a warmth and zeal for God and the caufe of virtue ; but at other times are languid and indifferent, give themfelves no concern, whether religion prevails in their own fouls or the fouls of others. — There i£, as 4 7' be Folly and Dnr.gev of as critics obferve, an antithefis, or oppofition be- tween this temper and what was before faid of the blefied God •, God giveth /imply ^ of with i\ftngk jnind-^hux. the other is douhle-min4^d^ and deftitute of that fimplicity and (leady goodnefs which God approves and enjoins jone while refolving upon this and another upon that. Theexpreflion intimates, chat, we profefs a regard to God, and do fome things i^, religion ; but that there is fome other intereft which we prefer to him, or which hath at lead an equal place in qwt hearts, and which v^/c canpoc give up;, for his fake. It implies, that God is at times in our thoughts, and that we have fome faint defires to fecure his favor and approbation : but that our regard is not fufiicient to carry us to that entire devotednefs to him which we profefs to.haye, and v;hich chriftianity requires -, that there are fome thing?, fome difficult duties, in the omiffion of which we hope the Lord will pardon his fervants, and make fome kind allowance for our particular circumltances, connexions, and temptations. If we had not the clearefl: evidence of this cri- minal duplicity, vve lliould be ready to think it im- pofTible fuch a divided fcate of mind fhould ever cxift. Religion, a conformity to the whole will of God, is fo much our duty and intereft, that if our minds were in a right itate, we could not have the Icaft hcf:tation about any part of chriftian praclici\ The blefied God is fo infinitely fuperior to every o- thcr Duplicity in Religion^ 5 ther objcd, that we ought not to defire any thing in comparifon with him. Jefus Chrift is fo good a friend, and hath done fo much for us, that we fhould never think any thing too much to do for him. We {hould account his yoke to be eafy and his burden light : and rejoice in every opportunity to teftify our gratitude and efteem. But fo it is ; there are double minded men j fcripture and expe- rience make it too evident to be denied. It will be well, if this charafler doth not in fome degree belong to us. 'Tis true, God deferves all our love, and if we faw things in their juft light, and had no wrong bias, we Ihould not judge or a£t amifs in this or any other inftance. But the cafe is far o- therwife, our minds are weak and ignorant, there is in us an evil propenfity, fomething which makes it difficult to confider religious truths with that attention and impartiahty they deferve. Our natural fondnefs for earthly and fenlual objefts darkens our underitanding, perverts our judgment, and often makes things appear quite different from what they are -, or quiets our minds when we know we do amifs. The bounds which God hath fix5d to the grati- fication of our natural inclinations are not merely arbitrary conflitutions, they are fixed by infinite wifdom, and by them God defigns our advantage, as well as his own honor. The law of God is the rule by which we. arc, to. ^^Qvern ourfelves j this law is 6 ^'he Folly and Danger of is holy, juft, and good. Reafon and'confciencc therefore urge us to comply with it's requirements ; they didate to us, thefe things ye ought to do and thofe to leave undone ; but our flefhly appetites and inclinations too often prevail againfl reafon and confcience ; they either filence this ftill fmall voice, or perfuade us to difregard it. God who is perfedlly acquainted with the weak- nefs and perverfenefs of the human heart, knowing that we fhould be likely to difregard naked pre- cepts, though founded in the higheft reafon, hath enforced his law by the moft powerful fandtions ; fanflions moil wifely adapted to operate on our hopes and fears, thofe leading paflions in human nature, and which if fuitably attended to, could not fail of producing their genuine efFe6t ; but men are awfully inattentive to thefe weighty and interefting confiderations, they put far away the evil day, and forget God amidft the cares and amufements of life. They do not at once become wholly negli- gent of the things that belong to their peace, nor fmk into a ftupidity fo diilionorable to their rea- fonable nature. Confcience gives many alarms, and fometimes they have a lively fenfe of the pow- er and wrath of God ; they confider and are afraid of him. — There are none, at lead none under the gofpel, who have not at times a perfuafion of the Being and Perfedtions of God, a view of the evil nature and dangerous confequences of fin, and who do Duplicity in Religion, f do not lee the necefiity of a ipiritual change, and an intereft in the great atoning facrifice ; the truths of the gofpel are imprefled on their hearts by the Spirit of God. By embracing thefe happy feafons and attending to the divine influences, thay might become good men and fincere chriftians ; fo that it is their own fault they are nor. While their minds are thus roufed and affefted, they feel a dif- relifli for fenfual and worldly objefts •, they cannot enjoy them with any degree of fatisfaftion j they fee that thefe are not able to afford reft to their minds ; they are excited to prayer, that God would corre<5l what is amifs, and juftify them freely by his grace through the redemption there is in Chrift Jefus. — Thefe awakenings do not prove a change of heart, they are no evidence that we love God or his ways. They fometimes terminate happily, fin-' ners obtain the mercy they feek, and become the children of God by faith in Chrift Jefus— and if it is not always the cafe, it is becaufe they quench the Spirit, grow carelefs and fecure, neglefl God, and indulge to a vicious courfe. Inftances of fuch apoftacy we too often fee. It is not without fome ftruggles, that any, cfpeci- ally young perfons who have had a good educati- on, lofe thefe impreffions of religion. Before Con- fcience is filenced, they ftrangely hefitate and ba- lance, as if they were at a lofs what to do or which way to turn. Sometimes this motive preponde- rates, S The Polly end Banker of rates, and fometimes that, they halt between two opinions, which is in effed to have no opinion at alh A fenfe of danger may awaken and alarm xis, aind piit us on enquiring how we may efcape it, but it cannot produce love to God or fincere de- light in him. Until we love God, we cannot prefer him to every thing elfe -, and until we prefer him to every thing, it is not to be expefted we fhould give up every thing for his fake. 'Tis true, fpiri- tual and eternal things are infinitely more valuable than any thing this world hath to offer, but we do riot fee their worth and importance, until we have a fpiritual tafte and relifh, or are, as the fcripturc exprefies it, fpiritually minded, Befides, the things of the world are prefent with us, white the motives of religion are fetch'd from thofe that are future and invifible ; and every one knows that objeds, which are prefent ftrike us more forcibly, than thofe that are diftant ; though the latter are of much more worth and importance. If thcfe fu- ture objcfts fometimes appear real, fo as to put us on feeking them, yet it is difficult to maintain a fenfc of their reality, or to keep them conftantly in view. And if they are real, yet their futurity is a circumftance which prevents our attending to them as we ought. As they are future, we arc ready to ima- gine we Ihall have time enough to think of them, and we will take fome more convenient feafon for it. We fliall not feel the evil threatned, or partake of the good promifed, till this life is ended -, wo may DupUcity in Religion, ^' may therefore purfue the world at prefent, and af* tcr fome time provide for futurity. It is impofTible that men fliould rufh voluntarily into ruin : as much as we are attached to the plea- fures of fenfe, we fhould not indulge to them, if we were perfuaded that this indulgence would cer- tainly be followed with remediiefs deltruction, and Iiad a clear viev/ of that deftruftion before us. One reafon therefore why men are divided between God and the world, is that they have fome fenfe of the danger of fin, but not deep enough to conquer their inclinations to, nor to deter them from the praflice of it. Another reafon is, that they hope by attending one duty, to atone for their neglefl of another; and by avoiding fome fins, to make up for the practice of many others. They are taught that God is noc ftri(5t to mark iniquity, that he is gracious and mer- ciful, flow to anger and of great kindnefs, and they flatter themfelves that he will overlook many fail- ings in perfons who do fo much. If they are noc quite fo righteous, fo benevolent, fo circumfpeifl as they ought to be, yec they attend ordinance*:, and have a great zeal for godlinefs. Or if they negledt the duties of piety, yet they wrong no one, they ars fober and temperate, they do many kind offices to their neighbours, and give aims of all they poffcfs. This is a fcheme finely adapted to the corruption^?; C of 10 ^he Folly and Dan^Sr of of the human heart, according to which, every one may keep his own iniquity. Thus men divide their hearts between God and mammon, and vainly attempt to ferve them both, in oppofition to the voice of reafon and Icripture, which plainly teach, that we cannot ferve two mafters, and that no one whol'e heart is thus divided hath any meafure of fincerity in his pretences to religion. — If I do not love God above the world and every thing in it, I do not love him at all. If I am not willing to give up all for the fake of Chrift, I am not his difciple. The blef- fed God delerves the higheft regard, he requires the whole heart, and if any objcifl fnare our affec- tion and efteem with him, or is allowed a place in our hearts in oppofition to him, it fliews, that we have no true religion, whatever we profefs. But I would not anticipate what belongs to another head. Let us. In the fecond place confider the inftahllity of condud which is the natural confequence of a divi- ded ftate of mind. Where there is a fettled principle of adlion, whe- ther it be good or bad, the courfe of life will be correfpondenu. The man who hath his heart fet on this world, and \yho chules to enjoy the pleafures of fin, keeps this point m view, and fteadily purfues that which is the obje6l of his choice. He endea- vors to luppr'efs the didates of confei^nce, and to overcome Duplicity in Religion. 1 1 overcome the fears and objedions which arife in his mind. He is uniform -, he is earncft to reach the mark he aims at. — On the other hand, one who hath a fupreme love to God, and fincerely devoted himfclf to his fervice, hath a Itedfaft per- manent principle, that influences all his condud. He confiders himfelf as always in the prefence of God, and when tempted to fin, cries out with the holy Patriarch, " how fliall I do this great wicked- nefsand fmagainftGod !" This principle of divine love isalfoa powerful dim ulus to right practice, and gently confl rains to holy obedience. A chriftian's higheft ambition is to be like Him who is thegreateft and the beft of Beings. His moftearneildefireisto ferve and glorify Him who hath laid him under the ftrongeil obligations. His moll raifed expec- tations are of enjoyingHim,who is theinexhauftible Iburce of all good. Thefe hopes are (Irengthened by the experience he haih of the pleafure which at- tends the practice c>i: holincfs in this life.— This pleafure, "though greatly interrupted, and mingled with a thoufand doubts and fears, doth yet far ex- ceed all the pleafures of fin, and fometimes a- rifes to joy unfpeakable and full of glory. All this delight a chriftian confiders asonly a fmall prelibati- on of that fulnels of joy, which the golpel allows him to hope for _through Jefus Chrift. — You can- not wonder that one who is poflefTed of fuch prin- ciples, who believes the truth of religion, and hath fuch joyful expeflations, is fixed and determined in his courfe of action •, that he is in the language 12 'The Folly and Danger of of the apoftle, " fledfaft, immoveable, always a* bounding in the work of the Lord." But a man whofe mind is perpetually flufluating between God and the world, and cannot deter- mine which to prefer, will always be wavering and nnfteady in his praflice •, he will turn this way or that according to the motive which happens at the time to be predominant. " Unftable as water, he can- not excell." His charafter, like his conduct, is dubious and uncertain, you cannot well pronounce him a man of the world, and certainly he is not a chriftian. Chrift will not own him to be adifciple, and he is miftaken if he thinks favourably of him- felf. As the apoftle fpeaks of thofe who are defti- tute ot charity, one of fuch a fickle inconftant mind is nothing -, he is nothing in the fight of God ; he hath no real worth and excellency j he is truly odi- ous,'andiu{lly contemptible -, and in fuch a divided flate of mind he can do nothing to any purpofe. He cannot give himfelf an unbounded latitude in vice, becaufe he retains fome belief of the being and pcrfedions of God, and fears to difpleafe and offend him. He hath fo much fenle of religion, that he is at times very ferious and thoughtful, vv'ifhes he could be achriftian, is willing to do fome things which God requires, and refolves to repent and reform ; but when he meets his' vain com- panions, hath a fudden profpecl of great gain, or of gratifying fome favorite inclinationj the tempta- tion Duplicity in Religion^ 13 tion is too ftrong, he is led away and enticed, Sometimes he is watchful and circumfpe<5l, devout and regular, and fcems to be a man of piety and virtue ; at other times, the world engroffes his heart, and he is overwhelmed in the cares and pleafures of it. One day, he fees the importance of religion, and determines to make it the great bufinefs of life ; another, he is forgetful of God, and behaves as if there was no life after this. At one time you fee him profefling a zeal for God, and making a (hew of fanftity ; at another indulging himfelf in pradices diredly contrary to all the rules of the gofpel of Chrift, Such an inconfiftency of condud is not always owing to a formed defign to impofe on the world. Thefc religious appearances are not abfolute hypo- crify and deceit. Thefe men often think them- felves better than they are, and intend to be what they profefs. But their hearts deceive them, be- caufe they have no acquaintance with the tranf- forming energy of divine tryth — they have no fettled principle of aftion to govern them, and to oppofe to the temptations with which they are af- faulted, and fo are eafily overcome. Their hearts are not " right with God", and therefore they are •" not ftedfaft in his covenant". III. Let us now in the third place confider the folly and danger of fuch a temper and conduifi: as I have defcribed. If m 14 '^ke Folly and Danger of If there was no other confideration than the anxiety and uncafinefs which a fickle irrelolute temper ncceffarily produces -, methinks this fhould determine and fettle us. The double-minded man is" like the troubled lea, which cannot reft, whofe waters caft up mire and dirt." Or as it is exprefT- ed in the context, " He that wavereth is like a wave of the fea, driven with the wind and tofled." *' Thofe iniperfdft^ and undetermined imprefll- ens of religion which he feels, ferve rather to per- plex and torment, than guide and fecure him." The fenfe he has of divine things will not fufFer him to be eafy and at reft in a vicious courfe ; but is not fufficient to produce that peace and qui- etnefs which is the genuine efFe6b of true religion. He is ever finning and repenting, refolving and breaking his good refolutions. A man thus torn and diftrafted muft doubtlefs be very miferable. He enjoys no comfort here, he can have no rational profpeft of happinefs hereafter. For whatever fhew fuch men make of religion, they are ftrangcrs to God and the fervants of fin. • " Let not that man" lays the apoftle, " think that he fliall receive any thing of the Lord." In matters perfedlyindifFcrent, a man maychufe this or that, or he may hefitate and prefer neither, and yet be fafe. But this is not the cafe in matters of religion; here is no fuch thing as neutrality. God requires the heart, he demands our time, our talents, "^ Duplicity in Religion* 15 talents, and he will admit of no competitor ; the nature of the thing admits of none. God is our rightful Lord and Sovereign, there is a neceflary re- lation between him and us ; from whence refults an unavoidable obligation upon us to love, obey and ferve him. He neceflarily requires us to be holy as he is holy. Now every one is holy, or he is no!» He loves God, or he doth not. There is no medium. The holinefs of the bed is not perfeifl i inourprefent imperfedl ftace, who is there that doeth good and finneth not ? But when the mind is deter- mined for God, and we fmcerely aim at a conform- ity to his nature and will, without any limitation or exception, we are holy according to the gracious tenor of the gofpel of Chrift. This holinefs doth not confiil merely in an ab- ftinence from grofs fin, or an external or partial o- bedienceto the commands of Chrift. It is an inward principle. It fuppofes that we have afupreme re- gard to the Lord our Maker. That we love the work as well as the reward. Thatourobedience is free and unconfl rained, and that we canchearfully obey all his com.mandmencs. All who have not this inward prin- ciple of holinefs are the " fervants of corruption." Some are more abjed (laves than others, but all are more or Icfs in fubjeclion. It is not our having good thoughts now and then, nor our purpofing that we will feme time or another become the fer- vants of God J nor our refolvingon the prefenttime, and i^ T^he Folly and Danger of and doing fome things that are right and fitinconfe- quence of fuch refolutions, that will prove us to be holy ; nnlefs we determine to change every bad habit, to leave every wicked praflice, and to make the will of God our only rule. It is not the lay- ing a reftraint on our lufts for a time, or being al- iTjoft perfuaded to be chriftians, that will con- ftitute us heirs of the promifes. So much as to hefitate in fo plain and important a cafe (hews the prevalency of our corruptions, and that fin hath do- minion over us. "Their heart is divided j now fhall they be found faulty".* Such as thefe will have no advantage of their temporary refolutions and par- tial reformations. They will be accounted and treated as children of difobedience. Would an earthly prince look upon a rebel fubjed, with ap- probation ? Would he receive him into favor, re- ward and honor him,becaufe he had fome thoughts of returning to his duty, which he never put in execution ? Or becaufe he hefitated a great while and never came to a conclufion ? Would not his irrefolution in a caufe where his duty was fo plain, be an additional affront ; and aggravate rather than extenuate his guilt ? Irrefolution • produces delay, and delays in this cafe are exceeding dangerous, becaufe this is the only time of our probation, ai|d this time may be very fhort. Nothing is more uncertain than the life * Hof. 10. 2, BupJiciiy in Religion, ff life of man] Wc know not what a day, what an hour, what a moment may bring forth ; as death leaves us judgment will find us, which will de- termine our flate forever. There is no time after this life, to corred any miftakes we have made du- ring our continuance here. It is therefore of in- finite confequence that we die well. Every time we put off this important concern, we do, for ought we know, confign ourfelves to everlafting deftrudli- on ; becaufe if we die, during this delay, this will be the certain confequence. It will not avail, that weal ways defigned tofet about this great work, this only fhews that we were convinced of it's neceflity; and of confequence, that in delaying, we have aded againft the light of our own minds. If we neglect the prelent time, we know not that we fhall have any other. We ought not therefore to hefitate a moment, but to fet about the work of repentance immediately j we fhould make hafle, and make no delay, to keep the commandments of God. If there was any doubt what was our duty, or what was our intereft, our condud might admit of fomc excufe. But in fo great, fo neceffary a work, upon which an eternity depends, irrefolution is a crime ; it is a crime which carries it's own punifhment with it, in that difquietude it neceflarily occafions, and which expofes to greater mifery than we can now conceive of. I am to conclude with a ferious exhortation to all, to give their hearts to God wholly and with- D out 'I'B 7'he Polly and Bangei* of out any referve. And here I obferva in the firfl: place, — Religion is nor afidlion. Yon havefuiiicien£ evidence of thegregt truths on which it is founded. An heathen poet once faid. Fear firft made Gods : and others have reprefented religion as the contri- vance of fome cunning politician. There is no lefs folly than impiety in thefe w;ld aflertions. The being of God is capable of demonftration. *' The invifible things of God are clearly feen, be- ing underrtood by the things that are made, even his eternal power and Godhead," and he who can believe, that all things came into fuch a ilate as we find them in, by mere chance, or wirh- out counfel and defign, is prepared to deny firft principles, and to hold both fides of a contradicfti- on. If there is a God, if he is fuch a holy wife and good Being, as he is reprefented to be, he cannot be an unconcerned fpediator of the conduct of moral agents. He mull will their conformity to himfelf, and his own holy nature. He muft be difpleafed with thofe who oppofehis will by a£ting contrary to it. He muft be pleafed with thofe who love, ferve and obey him. He muft be difpof- ed topunilh the one, and reward the other. I own, upon the principles of what is called natural religi- on, we canno^ determine that God will reward a creature who hath deviated from the path of duty, as it is evident all the children of Adam, capable of Duplicity in Religion^ ic^ «f moral aclion, have done. Here, revelation comes to our help. We are told, how God may bejuli, and yet juflify the fmner who believes in Jefus. — I go on therefore to fay. The revelation we have of God and of his will is the truth. We run no hazard in trufting to it, and in venturing the falvation of our fouls upon if. The evidence of this revelation refts on the perfedions of God. It would be no way confif- tent with the natural notions we have of God, to fufFer fuch things to be done in favor of a falfe re- ligion, as makes the aflent of an honell and enquir- ing mind reafonable, if not neceflary. The chrif- tian religion is from God. All -the do6lrines and precepts of it are divine. The more we examine them, the more do we fee of the wifdom and good- nefs of God in them. We are not called to follow cunningly devifed fables. The gofpel delivers the words of truth and ibbernefs. We are required to believe nothing, but what we fee reafon to believe ; and to do nothing, but what it is right and fit we flioulddo. " He hath fiiewed thee, Oman, what is good ; and what doth the Lord thy God require ©f thee, but to do juftly, and to love m^rcy, and -to walk humbly with thy God ?" God requires of us to believe in his Son •, to repent of our fins -, to be holy in all manner of converfation. For our excitement, he promifes the molt glorious rewards to himwhobelievesj repents, and obeys the gofpel ; and 20 'The Folly and Danger of and threatens the mofl: amazing punifhments to the wicked and ungodly. In the one, we fee his infinite grace; in the other, we behold his awful juf- tice •, and in both, we fee how wifely the fanflions of his gofpel are calculated to produce obedience to it. Men, under the government of their lufts, are apt to form objeflions againfl: the degree of the punilhment threatned ; and they fometimes al- moft perfuade themfelves, that God will not exe- cute his threatnings. We eafily believe what wc wifh may be true. But how little efFecl would any punilhment Ihort of what is threatned have upon men, when even thefe threatnings are in fo many inftances ineffedual ? If there is a future (late, if we arc probationers for that ftate, and mud be miferable or happy, ac- cording to our behavior in this ftate of trial, re- ligion IS a moll ferious bufinefs,andwe ought dili- gently to attend to the arguments and motives which the gofpel prefents. God allows us to examine the nature and evidences of that which is propofed to us for our belief and pradlice ; to weigh all that can be faid on both fides, and to ad agreably to what appears to us to be right and fir. "We are dire6ted to prove all things. If upon in- quiry, you find chriftianity to be true, as if you ex- amine with any meafure of ferioufnefs, you un- doubtedly will, you cannot but own, it is reafonablc lyou fhould form your faith and pra^ice by it. If Duplicity in Religion, 2t If religion is a reafonable fervice, why do you hale between two opinions ? Why do you not with ferioufnefs and diligence engage in it ? If it be not, gratify your lufts without controul, walk in the ways of thine heart, and in the fight of thine eyes. We are willing to join ifllie with you here j let it all turn on this point. This is not becaufe we look up- on it as a matter of indifference how you determine, we think it far othcrwife : but becaufe we are perfuaded the religion of Chrift will bear examin- ing ; the more carefully and ferioufly it is look'd into, the more it will approve itlelf to the reafon of man. Is it not reafonable, that you fhould fervethe God who made you ? Isit not reafonable, that you fhould confecrate all the powers of your fouls to him who gave you thefe powers ? who hath fent his Son to redeem you, from that ftate of fin andguilt into which you were funk ? and who hath fo greatly dillinguilhed you by committing to you the oracles of God ? Is it not reafmable, you Ihould be accountable for the talents with which you are entrufted ? Ought you not often to think of the account you are to give to him ? Are not the fanc- tions with which the law of God is guarded wor- thy your attention ? Is it not fit, your fears Ihould be alarmed with the threatning of utter deftrudion from the prefence of the Lord ? and your hopes raifed by the profped of a glorious immortality ? Ought 22 7 he Folly and Danger of Ought you not to be foUicitous to avoid the onff, and attain to the other ? I am perfuaded you muft anfwer each of thefe inquiries in the affirmative. Why then are you at all irrefolute ? Why do you waver and hefitate what is to be done ? Why do you fluc- tuate this way and that, as if you were in doubt which way to turn ? It is not, my brethren, be- caufe you are at any uncertainty what is your duty, or what is your Intereft. It is becaufe your lufts are too prevalent, and you are governed by fenfe, and not by reafon. Your mind and confcience condemn you. There is not one of you, who doth not in his fober hours wifh he could act otherwife. There is not one of you, unlefs he is hardened through the deceitfulnefs of fin, who doth not de- termine to alter his courfe of life before he dies. Some of you are perhaps almoft perfuaded, but you cannot find refolution enough to bid adieu to your lufts, to refign yourfelves wholly to Chrift, and to live as the gofpel obliges you to live. And fo you are continually fludluating between God and the devil j and undetermined whether to chufe life or death. Was it a much Icfs danger, was you in hazard of lofing only your temporal life, or any valuable intereft in this world, he muft be deftitute of chriftian benevolence, who ftiould not immedi- ately give the alarm. You will not wonder then, that your friends, that your minifters, cry aloud, when they fee you in danger of lofing your fouls, Compaflion to your fouls, yea companion to their own. ' Duplicity in Religion, a.^ -own, obliges them to do all they can, to fave you from impending ruin. You allow what we call upon you to do^ is ne- cefTary to be done. And if fo, what time fo good as the prefent ? It muft be done one time or" a- nother ; all the time you delay, you make the work fomuch the more difficult. One reafon you find it fo hard now, is becaufe you have defer'd itfo long ; and is not the difficulty likely to increafe, the longer you defer it r — But, I befeech you, con- fider, are you fure of having any other opportu- nity ? Mod certainly you are not. And will you delay a work which is neceflfary to be done, and which you may have no Other opportunity of do- ing ? — If you die in your flflisi you are undone for ever. Poffibly, this is the only time you may have to repent. And furely the poflibility of this, fliews the folly of making any delay ; you run a dreadful venture, every moment you negle£t this important intereft. Be earnefl with God to grant you the influences of his Spirit, to fan£lify and change you. You have fpent a great deal of time in vanity and folly, your thoughts have been im- ploy'd in contrivances to gratify your appetites and paffions. You have been enquiring how you fhould be rich and great in this world. Thus you have been dead, while you have lived, dead to all rati- onal purpofes of living. Tis time to awake out of Heep. You have a great deal of work to do, and very 24 ^^^ Po^b ^^^ Danger of very difficult work. — For though the ways of reli- gion are juftly filled ways of pleafantnefs and all her paths peace, yet it has its difficulties. Chrift's yoke is eafy, but it is a yoke, it is a reftraint, which will occafion many ftruggles and conflids. The en- trance on the fervice of Chrift is attended with pe- culiar difficulties, efpecially to thofe who have in- dulged vicious habits, and been children of difobe- dience. Oh ! therefore lofc no time, be no longer unftable and wavering, confcnt to no parley ; but ftrive to enter into the ftrait gate, and to walk in the narrow way which leadeth unto life. Your obtaining an intereft in the favor of God depends on his mercy and grace ; you have reafon to hope from the goodnefs of his nature, from the merits of Chrift, and from the gracious declarations of the gofpel, that if you feek you ffiall find ; but if you will not hear, if you will go on to treafure up wrath againft the day of wrath, you muft periffi, there is no help. In particular, let me befeech you, my young friends, to begin with God. Devote your fpright- ly powers and the vigor of youth to his fervice. This will be an unfpeakable advantage to you if you die young, and will afford you great comfort if you live to be old. On all accounts the prefent is the beft time you can have to enter on a religious courfe 5 you are now mod fufceptible of good im- prcffions 5 you v/ill have lefs interruption from the cares J^uplicity in Religioft* 25 cares of the world, and your early piety will be pe- culiarly acceptable to God. Whereas, if you in- dulge to vice, while you are young, you will gradually lofe your tendernefs ot n:iind, and God may be provoked to take his Holy Spirit from you. Be perfuaded then no longer to hefitate, but give your hearts to God now, while it is an accepted time and a day of falvation. As to thole who are advanced in years, and have grown old in fin, I fear, I greatly fear, all exhorta- tions will be loft on them. — If your minds had not been blinded by the God of this world ; and you had not contraded a great degree of hardnefs and ilupidity, you had not ftood it out to this day, a- gainft the warnings and exhortations with which God hath favoured you — Your cafe is exceeding dangerous, it may not be defperatc. But furely you have no time to deliberate, whether you will comply with the calls of God or not. If you de- fer your repentance now, in all probability you de- \ fer it forever. Submit to Chrift, before it be coo late ; the young find it difficult to renounce the pleafures of fin, and to make the entire furrender of themfelves to God ♦, you, who have confirmed habits of fin, may expert Hill greater oppofition. But the more difficult the work, fo much the greater reafon is there for earneflnefs, adivity and diligence. Jo D m^ 26 Tife Folly and Danger, Szc. To conclude, Let us all make religion our bu- finefs. Indifference and inftabilicy, in an affair of fuch importance, are greatly criminal, and will juflly render us contemptible in the fight of God and man. — It is worthy all our attention and it re- quires it — it is no eafy matter to govern our lufts and pafTions, our afFcftions and appetites ; to live above this prelent evil world, while we live in it, and have fo much to do with it. — Let us then be watchful and circumfped; and conlcious of our weaknefs, and liablenels to be led aftray, let us be much in prayer to God for his all-conquer- ing grace. » We are weak in ourfelves, but we can do all things through Chriit which ftrength- neth us. SERMON SERMON 11. The Excellency of the human Souh Genesis II. 7* And man became a living fouL IN the beginning God created the heavens and the earth. He fpake and it was done, he commanded and it flood faft. " God faid, let there be light, and there was light.'* — But the creation of man is intro- duced in a manner peculiarly adapted to awaken our attention. " And God faid,let us make man after our image." This manner of exprefTion was defigned to intimate, not, that God took any time to dehbe- rate on this part of his work j not, that He had oc- cafion for the affiftance of any other being ; but only the fuperiority of man to the inanimate and animal creation, of which an account had been giv- en befor©. ** The Lord God formed man of the duft 2% *I'hs Excellency of dull: of the ground, and breathed into his noftrils the breath of life, and man became a living foul." Thefe words evidently teach us, that man is con- ftitutedof two diftinft parts, a body and a foul-, and point out the grofs compofition of the one, and the pure fpiritual nature of the other. Thefe fub- ilances, fo eflentially different, are by the power of God wonderfully united. The body only is vifible, and is admirably Beted to anfwer the end for which it is defigned. It much excells the bodies which are given to the o- ther creatures of God on this earth. Wc are, to life the words of the infpired pfalmift, " fearfully and wonderfully made." The perfe6lion of parts in our bodies, their fymmetry and proportion, their coalefcence and agreement, render them both comely and convenient. But ftill the body is but a beautiful piece of clay •, " there is a fpirit in man,'* v;hich communicates life and motion, " and the infpiration of the Almighty hath given him under- ftanding." *' The body without the fpirit is dead.'* — This fpirit or foul is every where in fcripture reprefented as fuperior to the body ; as fom.ething excellent in it's kind, and highly to be valued. Agreably, my defjgn at this time is, Firft, To difcourfe of the excellency of the hu- man fouL And then, Secondl'/., the human Soul, a*? ■Secondly, To make thofe praftlcal remarks, to which the fubjefl naturally leads us. ^ -Firfl:, I am to difcourfe of the excellency oi the human foul. By the excellency of the foul, I intend it's origin nal fuperiority to the other creatures of God in this lower world, or to the body with which it is united. For, in its prefent ftate, even the con- templation of our fouls will lead to many hum- bling confiderations, ** Nothing," as one ol»- ferves, " is fo great, nothing {o worthy admiration as man, when wc confider him only in one point of light : Nothing appears fo low, fo worthy pity and contempt, when we confider him in another. —If we look with attention on thofe marvellous faculties, with which the Creator hath endued us ; we may, with fome appearance ot reafon, afTume an air of grandeur, and account ourfelves among the mod perfeft and happy creatures : But when we place ourfelves in another ficuation, and call our eyes on our weaknefics, our foibles and follies, nothing can appear more defpicable than ourfelves '; nothing more humbling than for us to know thaf, we are human creatures,'* We are called at prefent to view the bright fide of the fubjed, to confider the excellency of the hu- ma» foul •, we cannot do rhi^,, without obferving man'/ 30 TBf Excellency of many of thofe humiliating circumftances, whicli ought to be ever before us. In order to evidence the excellency of the foul of man, let us confider it's nature— •it*s powers — it's capacity of happinefs — the eternal duration for ■which it is defigned — to which I may add, th& great things God hath done to make it happy. I. We begin with the nature of that foul o* fpirrt there is in man. My defign is not to enter on any nice and philo- ibphical inquiry, concerning the difference there is. in fubfliances, or in what this difference confifls. The mofl learned fage is as ignorant in thefe points, as an illiterate peafant : After his mofl laboured difquifitions, he only darkens eounfel by words without knowledge, and to which he fcarce fixes any ideas -, or if he hath ideas himfelf, he doth not communicate any to others. How much are we at a lofsjwhen we contemplate this effential part of ourfelves ! We can rather fay what it is not, than what it is. It is fomethirvg dif- tindtfrom the body, though clofely united to it:; and may be feparated from it. We call it a fpiri- tual immaterial fubflance ; by which we intend, that it is not the objeft of eur fenfes, as the body is i it hath ihe human Souh 31 hath no length, breadth or thicknefs.— -It animates the body, and is the fource of all vital adtion. While it continues united to the rabernaclc of clay, that derives a luftre from it, and is exalted above all the creatures that exift on this earth. But when thisunion isdifrolved,thebody is foon reduced to pu- trefadiion and rotten nefs, which fhows that the Ibul is not only different from, but fuperior to the body. The fcripture, which is our fafeft rule, teaches us to call this foul a fpirit,and that it hath all the pro- perties of a fpirir. In this refpecTc, man partakes of the nature of Angels, thofc fuperior Beings, who are ever in the prefcncc of God, and do his commandments : " Are they not all miniftring fpirits ?" Yea more, I fpeak it with humble rever- ence, he partakes in a meaiure of the nature of God, the greateft and the beft of Beings. " God is a fpirit.'* The glorious God, when he created man, ftamped his own divine image upon him, and gave him fome imprefs of the Deity. He was a moral agent, capable of a6ling right, and of inteU Je<5lual fpiritual enjoyments. Man was made fu- perior to the creatures around him, not only in his body, which was of a more noble conftruflion thaa theirs *, but he was efpecially fuperior in his foul, which was allied to the Creator, and capable of convcrfing with him. But the beft idea we caa form of the human ibul, is from the confideration of it*s various properties, and qualities* Which 0 leads me, 32; ^he Eifcelleney of. In the fecond place. To argue the excellency of the foul, from the powers and faculties with which it is endowed. It hath undcrftanding, will, and affedions. It is capable of thought and refleftion. It forms ideas, conneds them together, and compares them with each other. It judges of fitnefs and unfit- nefsj itdeliberatesjchufes and determines. It remem- bers 'what hath paired,and approves or difapproves, according as we have ailed right or wrong- It can by imagination tranfport itfelf into the moll diftant climes, take into it's view all future ages by a quick fucccffion of ideas,and fetch delight from the moft diftant periods. It hath defires and hopes to which nothing finite is equal ; it forms fome juft notions of the great God, and hath a capacity of loving. him, of rejoicing in his love, and of the c- ternal enjoyment of him. Thefe faculties of the foul, excellent as they are, are capable of continual enlargement. The very exercife of them tends to enlarge them. The more we think, the more capable we are of thinking, and our knowlege may be increafing to eternity. The other powers of the mind, follow the undcrftanding, and by rea- fon of ufe, they make proportionate advances. By this exercife of it'spower$,the foul would gradually grow wifer and better, in a perpetual progreflion to- wards perfedion. If indeed, we confider man as fin hath made him, the faculties of the foul arc greatly ihe human Souh 33 greatly weakened and depraved •, he fees things ag it were in a falfe mirror, by means of which they appear quite otherwife than they are ; good ap- pears evil, and evil good. In cdnfequence t>f this wrong judgment, the will chufes perverfly, and the afFedions are placed on objedls unworthy of them. But I fpeak of the foul, as it is in itfelf, and as it came out of the creating hands of God ; ahd blef- fed be his name, the mediation of Chrift makes way for it's reftoration to a fuperior ftate of light and purity, to that it loft by fin. Man is again by grace made like to God, and capable of being hap* py with him. Which leads me to obferve. Thirdly, The capacity which the foul of maq hath of happinefs. As man is made with fach noble powers, fo he 155 capable of a iuperior degree of happinefs. The animal creation can have only animal or fsnfual plea- fures. The mind of man hath a capacity for more rational and fublime enjoyments. He is a reafonable creature, and was defignedfor pleafures of an intel- ledlual nature. He was formed toconternplateon the nature and perfeflions of God -, to obferve the power, wifdom, ahd goodnefs, difcovered in the works of God, arid to aft agreably to the notices he iliould, from time to time, have of what God re- quired of him. This was the law of his nature,andif (|ian had afted agreably to this law, he would ■ F bay; 54 51&^ Excellency of have been happy. The knowlege of God, and a conformity to his nature and will, conftitute the happinefs of a reafonable creature. This leads to a Hate of quiet and reft which nothing elfe can afford. 'Tis true, while foul and body are fo clofely connec- ted, the wants of the body neceflarily afFedt the mind, and render it uneafy ; the mind therefore can- not but be fo far pleafed with fenfual gratifications, as it is thereby delivered from uneafinefs. Nor is it finful to gratify our fenfes, provided we keep with- in reafonable bounds, and aim at rendering our- felves hereby, more capable of ferving God, which was all man would have aimed at, if he had not de- parted from God. — But thefe fenfual gratifiications are no way fufficient to give reft to the human mind ; and we fliall always find ourfelves miftaken, if we look for happinefs from them. The dcfires of our fouls are infinite -, no created good can fatisfy them. We therefore fee the men of this world are ever preiTing after fomething further, they whofe acqui- fitions are greateft, are reftlefs and uneafy, as they are who have nothing. The reafon is^ this world is no way calculated to fill our minds, or to make them eafy and happy. There is** an emptinefs in all worldly enjoyments, when compared with the defires of our fouls. " There is," as the wife man fpeaks,"no good in them",no folid,fubftantial,fatif- fying good. The pfalmift was obliged to repair to God as the only fatisfying portion ; " Whom have I in heaven but thee, there is none on earth I defirc befides thee." Being capable of knowing ■ "^ ' God, "■'■■fix , she human Soul. 25 God, of contemplating, and imitating, his glori- ou^ perfedions, the foul finds that happinefs which it in vain expc6ts any where elfc. And how great mufl this bleflednefs be ! Nothing but the fatisfadtion of it's defires can yield happinefs to any creature ; the defires of. the foul are vaftly large ; if thefe defires are fatisfied, the happinefs which will be the confequence hereof will be inconceivably great. How excellent and noble mufl that fpirit be, which' is capable of deriving ^o great happinefs from the Deity ! Man was made capable of this felicity when he came out of the creating hands of God. He might have fecured an unalienable title to it. He forfeited all pretenfions to favor by tranf- greffing the law of his Maker. In confequence of the fin of man, the human frame was weakened and difordered : He who was before innocent and hap- py, became a depraved and guilty creature': He could not think of God without horror, becaufe he could think of him only as an enemy. Through Chrifl:,provifion is made for our admif- fion to a greater degree of happinefs, than Adam would have had a tide to, according to the confti- tution he was placed under, even though he had not finned. God hath taken occafion from the fin of man, to glorify the riches of his mercy and goodnefs, Fourthlv $6 The Excellency ef Fourthly, Another thing, which tends to giv6 us an exalted idea of the huiTian foul, is the eternai (ipration for which it is defigned. •Philofophers tell us, that the foul of man b a fim- ple,uncompoundedfubftance,thatit is in it*s nature indivifible, and incorruptible, and hath no tendency to a diflblution : And from it's immateriality, they argue it's natural immortality. "Whatever force there nwy be in this argument, it is too nice and abftrufe for every one's capacity, and mud leave the moft in a ftate of uncertainty and doubt. — It is a fuppofition quite as agreable to reafon j that e- "very creature depends on God, for it's continuance in being, and capacity of afting. If He then ihould withdraw his influence, the foul yvould ceafe to be. (jod is the only independent Being j there can be no otker. — But though the foul is entirely flependent on God, it is independent on any other. No one elfe hath power over it, to put it out of ex- iflence, or deflroy it's activity. " Fear not them," fays our Lord," which kill the body, but are not a- ble to kill the foul : But rather ^ear him which is able to deftroy both body and foul in hell," If this be the true ftate of the cafe, that the foul hath fuch an abfolute dependence on God j we can- not with certainty prove it's immortality, in any way, but by his exprefs declarations. Our faith in ■^his doftrine muftreft wholly on div/ne revelation. ^i he- human "Sffu'l^ Z7 if God' hath' declared that' thelbul fliall eternally cxift i it is of lio importance, whether we can prove by reafori and philofophy, the foul to be immortal or not. There is no doubt but God can continue it in exiftbnce. '- The only queftion then is, whar faith the fcriptUr^ ? and this is fo clear, that it can admit of no difpute. ♦' Life and immortality are brought to light by the gofpel." Says the apoftle Paul, " As in Adam all die, fo in Chrift Ihall aU be made alive," * This is fpoken of as the great promifc of the gorpel,"This is the promife he hath promifed us, even eternal life." -f This bleffed hope of a glorious immortality is fet before the righteous for their quickening and encouragement. But a future ftate of exiftence is not confined to them. All, both good and bad, are rcprefented in our Saviour's defcription of the lad judgment, as appearing before the Son of man •, and as a con- clufion of the whole it is faid, " Thefe Ihall go a- way into everlafting punifnment, but the righteous into life eternal." J The truth 'is, by the mediati- on of Chrift, mankind are again put on their pro- bation, and their future ftate will be determined according to the things done in the body — all will be raifed, both good and bsd, but the one " to e- verlafting life," the other *' to (hame and everlaft- ing contempt." And hence it is, if I may fo fpeak, that there is fuch a conteft: betv/een heaven and hell, God and the ?* I Cor. 15. zz. t I Jchn 2. zr. % Mat. 15. 46. 38 ^he Excellency of the Devil, about the foul of man. The great God, in his infinite goodnefs and grace, hath confulted our eternal well-being, and ufes a variety of means to efFed it.— On the other hand, Satan is unwea- ried in his attempts to ruin us« Surely^ it muft be a prize of fome worth and value, which thus enga- ges the attention pf both worlds. This will appear more fully if we confider. Fifthly, The great things God hath done to make our fpirits happy. He not only made man with a capacity of hap- pinefs at firft j but he placed him under fuch cir- cumftances, as would be likely to fecure it. He fet before him fuch arguments and motives, as were adapted to influence a reafonable creature to that obedience, upon which his happinefs was made to depend. And when man had ungratefully bro- ken through all the obligations he was under, and had rebelled againft his Maker-, God did not infiidi upon him that punifhment which he juftly deferv- ed ; He conceived thoughts of mercy j and con- trived that wonderful fcheme for his redemption, ■which is the admiration of Angels. He fent his own Son in our nature, to fuffer and to die, that he might reconcile a guilty world to himfelf, and purchafe eternal falvation for us. He fent his holy Spirit, to create us in Chrift Jefus to good works* and make us meet for the inheritance of the faints in the human Soul. 5^ fn light. He hath favoured us with a revelation of his mind and will, which is able to make us wife unto falvation, through faith which is in Chrift Jefus. He fends his ministers, who are to exert all their Ikill and ability, to perfuadc us to accept his offered grace. He condefcends to befeech us to be reconciled to God — He hath inftituted ordinances to carry on this great defign. He hath fct before us promifes and threatnings, to operate on our hopes and fears, thofe leading paffions in human nature. —It is not eafy to conceive, how God could have done more than he hath done to make us happy, unlefs he had taken away the freedom of our wills, and compelled us to that, which he defigned fhould be our own choice. Can any one think God would have done all this, if the foul of man had not been exceeding precious ? It is this — it isthefoul — which gives usadignity in the creation of God, and makes us in any meafure confiderable~Not that we have any great matter to boaft, or to be proud of ; we have, *tis true, a place among the creatures that are called ratio- nal ; but we are, perhaps, the lowefl: that come un- der that chara<5ler ; we know fomething, but how little, in comparifon with what we do not know ! — When we compare ourfelves with the Angels,and confider the wifdom and greatnefs of thofe excel- lent creatures, which we may gather from the ac- count given of them in fcripture, how vaftly inferior '""^•■"' are 40 'The E^ceUenc^^ op. are we to them ! We were made like, but not e^ qual to them. But how do we fink into nothing, when we compare ourfclves with the t^lorious God, who is infinite in thofe perfeftions, of which he hath communicated but a finall degree to us \ Thefe humbling confiderations, would have been fuitable for man in his original Hate of knowlege, innocence,and happinefs ; much more now he hath fo greatly debafed and difhonored himfelf by fin ; fo as to be far inferior to what he originally was. "We were made but little lower than the Angels j ^but little lower in the rank of beings, and in our ca* pacities and endowments. But by fin, we have loft our nearnefs to the Angels,and are become like the beafts which perifli. — We have no reafon then to think highly of ourfelves : But yet we ought to fet a- great value on our own fouls. — *Tis the im- mortal foul makes us what we are, creatures capa- ble of rational purfuits, and everlafting happinefs ; capable of knowing God, of partaking of his like- nefs, and enjoying that good which flows from him. Whatever rank we bear in the creation of God, how mean foever we are in the eftimation of fuperior Beings, yet our fouls are to us of infinite worth. They are ourfelves — they are all in our make and conftitution, that isof any value-, and they are made for eternity. It is therefore of infinite confequencetous,thatwefecurethewell being of our fouls •, becaufe, if they are gone, all is gone as to U3. If our fouls are unhappy, we are unhappy, for the the human Soul. ^j- the foul is the man. I therefore repeat whati juft obferved, that to us, our fouls are of infinite value. They would be fo, if they v/ere much meaner than they are — and however low man is, v;hen compar- ed with the infinite God, or with the Angels, or e- ven v.'ith v;hat he himfelf once was, or was defigned to be ; yet God hath put a dignity upon human nature, by what he hath done for our advantage ; by the pains he hath taken, and the cod he hath been at, fpeaking of him after the manner of men, to make us happy and bleffed. IMPROVEMENT. Firft, We are led to refleft with gratitude on the goodnefs of God, who hath given us thefe fpirits, and endowed them with fuch powers and faculties as they are poffefTed of. God is our Creator •, He is the Former of our bodies, and the Father of our fpirits ; he not only ani- mated the body which was before only duft; but the foul he united coit, was capable of reafon and tho*t, of underftanding and willing, of loving and enjoy- ing. " There is a fpirit in man, and the infpirati- on of the Almighty giveth them underftanding." Whatever advantage we have in our make and conftitution, if in any thing we excel the other creatures (and moft certainly, v/e have more wifdom than the beafts of the field, and more un- derftanding than the fovvies of heaven) it is God G wiij 43 The Excellency of who maketh us to differ, and we have nothing but what we have received from him. He gave us our being, and he gave us fuch a being as we have. When therefore we take a view of ourfelves, con- fider the nature and capacity of our fpirits,.the hap- pinefs we are fitted for, and the great things God hath done that we might poffefs it ; how can we forbear crying out with the devout pfalmifl, " blefs the Lord O my foul and all that is within me, blefs his holy name !" Surely, we are under the higheft obligations to him, who hath given us fuch excel- lent powers. We ought to praife him, who hath made us capable of this delightful work. When God made his creatures, he was at liberty to make them as hepleafed — The potter hath not fuch abfo- lute power over the clayjto make one velTel to ho- nor,and another to difhonor, as God had in making his creatures — The potter muft confider the fitnefs of the clay for theveffel he defigns, the nature and the quality of it : but there could be no fort of fit- nefs in the creatures of God, before they had a being. The Angels above,man on earth, and all the inferior creatures,were made what they are,according to the divinepleafure. There could be no reafonfortheone or the other, out of himfelf. i. e. there could be no reafon, taken from the creature, why this was an Angel, and that a man ; why this was a feraph and that a brute — This Ibvereignty of the Deity, is a llrong argument to excite thofe to gratitude, who have been diftinguilhed in their creation, r Secondly; the human Sou!. '4^ Secondly, Though we have fplrits capable of fuch great things, yet let us remember we are net capable of every thing. Compared with the Angels we are weak, igno- rant creatures. Let us think of this, when we are dif- pofed to entertain high tho'ts of ourfelves. We have immortal fpirits, but they are clofely united to taber- nacles of clay,which confine them in their operations ; andoblige us to live and a6t,in fome mearure,like the beads : Our minds are afFeded with the wants of the body, our natures call for food, as the animal creation doth J and we are obliged, at frequent returning periods, to fubmit to a kind of death, for our relief from the burdens of the day, and to render us fit for the purpofes of lite. If by our fouls, we are a- kin to heaven, by our bodies we are nearly allied to earth ; thefe cannot keep pace with the mind j they clog and hinder it in it's contemplations ; they foon grow weary, and oblige us todefiftfrom clofe thought and application. Some there are, that need to be put in mind of this, who have too exalted thoughts cf liuman na- ture, and the extent of our underitanding, as if no- thing was beyon^ it's reach. Our minds, in the preient ftate, cannot be kept on a conftant ftrecch. Nature may be oveiborne ; and by too intenfc thinki!i';r. ,44 ^'^^^ Excellemy of thinking, fomc have been rcnkr'd incapable of all rational agency. The tranntion is eafy from the height of human wifdom, to downrigiit folly and madnefs. — Age will weaken the mind, if nothing elfe. Feltus difcovered his acquaintance •tfriih human nature, though in that inftance he was grofsly miftaken, when he fuppofed that Paul's much learning had made him mad, PofTibly there is but little danger in this refpeft, becaule there are but few clofe thinkers : but fureiy, 'tis a humbling thought, that the human mind is fo limited and cir- cumfcribed. Thirdly, Let none prefume to find fault with their Maker, that they are not made more excel- lent than they are. There are foaie who are never fatisBed -jinilead of being thankful that they were m^de fuperior to the brutes, 'they are ready to m.urmur that they were not made equal to the Angels. They enquire, Vv'hy they are united tothefe earthly and mo'-tal bo- dies, and have io much weaknefs and infirmity at- tending ihem. To fuch as thele, the rebuke of the apoftle may be fitly applied, *' fhall the thing formed fay to him that formed it, why haft thou made me thus ? Hath not the potter power over the clay, to make one veiTei to honor and another "to diQionor ?" Might not he wlio was at liberty to give thee being or nor, give thee fuch a being as he thought fie ? Hath the human Soul, 45 Hath -he endowed thee with noble and excellent powers, and made thee capable of exalted happi- nefs, and wilt thou find fault, that thou art not made better or happier ? Can any thing be more 'inlolent and ungrateful ? — iBefides, much of that weaknefs thou complaineft of, is not to be afcrib- ed to God our Creator. Man had, in his original make, knovvlege and ftrength enough, to afford him a o^ood degree of felicity, and to prefcrve him free from pain and uneafmefs«-It is fin that makes us fuch weak imperfeft creatures as we find we are. Let us not then charge upon him, that which is owing to the folly and ingratitude of man. Fur- ther, and which ought for ever to filence every hard thought of God, he hath made provifion in Chritt, for our recovery from that (late of imper- fedion and fin, to which we arc reduced. So that if we be not wanting to ourfelves, we fhall be like the Angels, which kept their firft ftate. We {hall refemble them, in their entire confor- mity to the will of God, and the happinefs which naturally flows from ic. — The way to attain this blefiTednefs, is not to find fault with the nature God hath given us, which is the moft unreafonable thing in the world ; but diligently to improve thofe ex- cellent means with which we are favored, of grow- ing better and happier. Fourthly, Since God hath given us living fouls, and endowed us with reafon and underftanding •, ■we 4 6 The Excellency of we arc under the highefl: obligation, to ufe our rea- fon, and to a6t reafonably. We ought not to refign our reafon to others ; whatever opinion we may have of their fuperior a- bilities. We are capable of thinking and acting for ourfelves, and Godexpeds we exercife the pow- ers he hath given us. We ought, indeed, to ufe the help of others j we fhould modeftly attend to the inftrudions of thofe who are fuperior to our- felves, and receive what light we can from them 5 but we are to think and judge for ourfelves — No man is infallible ; and if by implicit faith in others, however wife and good, we think and z6t wrong, we fliall be juftly accountable for what we do a- mifs ; becaufe we have not ufed that capacity which God hath given us of coming at truth. But, if it is a fault not to ufe our reafon, it is more criminal to contradict it, as we do whenever we are guilty of fin. How fit and right is it, that we Ihould devote thofe powers to God, for which we are indebted to him ! There is no reafoning, that more fenfibly ftrikes the mind wiih convidion, than that of the Pfalmift, " Serve the Lord with gladnefs : come before his prefence with finging j know ye that the Lord he is God, it is he that hath made us, and not we ourfelves : We are his people, and the fheep of his pafture." It is a moft evident truth, that he who hath made us, hath a right the human SouL 47 right to our fubmifliGn and obedience. He hath a title to us, and to all our capacities and talents, which cannot be alienated. Whatever he requires of us becomes our indifpenfable duty. The in- finite redlitude of his nature makes it impoffible, he {houldcommand any thing unfit orunreafonable ; and whatever he commands becomes fit and right, from the relation we Hand in to him,as he is our Crea- tor and we are his creatures. — To prefent ourfclves to him, a living facrifice ; to make the furrender of our whole fouls to him ; and to imploy all our powers and faculties, as he dire6ls and requires, is our moft reafonable fervice. If we have capacities above other creatures ; what more fit, than to im- ploy thefe capacities, to the honor of him who hath made us to diff'er ? This argument gathers ftrength ; when we confider, that God hath not on- ly given us fouls, endowed with fuch noble pow- ers ; but that he upholds our fouls in life, and daily continues to us our reafon and underftanding. How ungrateful and finful are they, who,in{lead of devoting themfelves wholly to him, ferve thofe lufts and paflions, which are oppofite to his nature and will ! — Who,in{lead of making it the great l)U- finefs of life to honor God, which is the great end of their being, continually affront and difhonor him ! — How much better had it been for fuch as thefe, if they had been among the inferior creatures of God, had never been favoured with reafon and underftanding j '45 Th 'Excellency of underftanding ; yea, unlefs they repent, it had been better for them, never to have had a being. For moft furely, God will have honor from them, if not in an aftive, yet in a pafTive way. He will glorify himfelf in the deftru6tion of thofe, who will not glorify him by their holinefs and obedience. Let us therefore improve our talents, fo that the great end for which they were given to us, may be anfwered. It is true, the reafon of man is fo dif- turbed by the apoftacy, that it is not of itfelf fuffi- cient, even where it hath the help of revelation, to condudl us to true happinefs ; nor can we by the efforts of reafon alone, overcome our paffions and appetites, which, in the prefent ftate, are im- petuous and irregular. But, bleifed be God, the gofpel directs us where we may obtain all rieccf- fary help : and aflures us, that whatever God com- mands, may be performed, by the alfiftance of the holy Spirit, who is given to men for this very pur- pofe. The goodnefs of God, in affording fuch al- mighty aids, lays us under the flrongefl bonds to make ufe of them, and to aft that rational and wife part, which he requires of us. Fifthly, We ought to confider others, as of the fame nature with ourfelvcs, and to treat them as brethren. It is the common privilege of mankind, that they arc endowed with a foul or fpirit. They are reafonablc the human SouK 49' rcafonable creatures. This is the glory of man. Ic is his reafon, which diftinguiflies him from the lower creation. This gift of heaven is confined to no ftation, no circumftances in life. A confider- ation which fhonld keep us from defpifing, or abuf- ing our fellow men. Perhaps, they are not fo ricli or great as we are, according to the common efti- mation of greatnefs. Perhaps, they are poor, and in an inferior fituation. But they have fouls as well as we — rational and immortal fouls : And pro- bably, have as large a fhare of underftanding. For if we were greater than we are, or in a high- er ftation ; it would not prove, that we are fu- perior to our neighbours in mental accomplifh- ments. " Great men are not always wife, neither do the aged underftand judgment.'* Or if we excel fome, yet may we not find others who ex- ceed us much more ? We Ihould not like they fhould defpife, ill-treat or abufe us. Why then fhould wc deal in this manner with others ? — Be- fides, if we are fuperior to our brethren, we have the more to be accountable for : And they, with their few talents, by their better improvement of them, may be placed above us, with our many.-— The greater capacity any one hath, the more rea- dy fhould he be, to help and fupport thofe who have lefs. We are all children of the fameFathcr j one God hath created us ; and he hath, in the efiential part ^f our conltitution, fafhioned our fouls alike. We H ci3c iflence ; the foul may be lofl, in the fenfe of fcrip- ture, though it's being is continued. It may exift, without enjoying any degree of happinefs. It may be in fuch a ftate, as that it's exiftence may be no favor. Yea, it may be reduced to fuch a degree of mifery, as that to be put out of being, would be a kindnefs,and annihilation a privilege. In fuch a cafe, the foul would be in a worfe ftate, than if it was abfolutely lofl, in a literal ^cnic. No temporal evil can be compared with this. No temporal good can make amends for it. " What is a man profited, if he gain the whole world, and lofe his own foul ? Or what fhall a man give in exchange for his foul ?" The infelicity of a creature, who hath only an exiftence in mifery continued to it, will always bear fome proportion to it's capacity of happinefs. The beafts, who are adapted for a lower degree of pleafure, can have only a lower degree of pain. The Angels, who by their original conftitution, have a capacity for nobler and higher enjoyments, are capable of more intenfe forrow and uneafinefs* Man is between both ; he is not capacitated for fo great a degree of happinefs or mifery, as the An- gels are ', but, as, compared with the inferior crea- tures of God, he is capable of exalted happinefs; fo he is of an anfwerable degree of mifery-— of un- cafinefs and pain, in proportion as his faculties are, in themfelves, noble and excellent. There will, indeed, be a great difference in the final ftate of bad '56 fhe Mxcelleficy of^ Scc2 bad men ; according to the degree of their crimi- nality. But the gofpel pronounces a fentence of condemnation on all, who die in impenitence and unbelief. As it opens a glorious flate of im- mortality to the righteous ; fo, it reveals the moll amazing puniftiment to the wicked and , ungodly. Nor can they have the leaft room to expedl any new exercife of divine mercy. There will be no other plan laid for the relief of thofe, who rejeft and defpife that only method, which the wifdom of God hath appointed, " There remaineth no more facrifice for fin, but a fearful looking for of judg- ment." As we would avoid fo awful a doom -, Let us make our application to the Redeemer andSaviour of men, in the exercife of faith and love. Let us truft to his merits, and obey his precepts.— This is what God expeds from all who enjoy the gofpel ; and with the greateft reafon, Chrift is worthy our higheft regard ; whether we confider what he is in himfelf, or what he hath done for the children of men. Let us not be fo infatuated, as to prefer the things of time and fenfe, to this excel- lent Saviour, in whom, it hath pleafed the Father that all fulnefs fhould dwell. But let us commit our fouls into his hands, who is able to keep that which we commit unto him againft that day— - that great and important day, when he will come to be glorified in his faints, and to be admired in all them that believe I SERMON SERMON III. Jcfus Chrift the only Source of Reft and Happinefs. John VL 68. Then Simon Peter anfwcred him^ Lordy to ivhoip Jhall "iVe go P Thou haft the ivords of eternal life. IN the preceding part of this chapter, our Lord had declared himfelf to be the bread of life- Many were difpieafed at the myfterious, and figu- rative manner, in which he faw fit to difcourfe to t^hem. Far from condefcending to their unreafonable cavils, and perverfe humours y h« went on to re- I bukc • 5^ ■ Jsfus Chriji the only Source . '^ ' bukc them for their unteachable difpofition ; and at the fame time, teftified the happy effed of his dodlrine, upon thofe who were in a proper tem- per to receive the truth. ' " The words that I fpeak unto you, they are fpirit, and they are life." i. e. What I have faid, is abfurd and unprofitable, if you underftand me in a literal fenfe ; but if you receive the dodrine I deliver, in it's true fpiritual fenfc, it will be of un fpeak able advantage ; it will begin, and carry on, that divine life in your fouls, which will terminate in eternal glory and happinefs. *' But there are fome of you, that believe not ;'* although I have given fuch convincing evidence, of my divine mifTion, and exalted c-harafler. On this account it is, that " I faid unto you, that no man can come unto me, except it were given him of my Father." Nothing but almighty power, can 'remove prejudices fo deepjy tooted, or bring men to fubmic to the gofpel I preach, who a're fo entirely oppofite to the nature and defign of my kingdom. " From that time many of his difci- plcs went back, and walked no more with him." They had been influenced to follow him, only by fecular views ; but they now found, that there was no room for expe6lations of this kind ; Jefus had openly difclaimed a temporal kingdom, and gave no encouragement of great things in this world. Befides, they preceived, that he was per- fedly acquainted with the infmcerity of their hearts -, and could not be impofcd on by their pre- tences of regard and fubmiflion *, they therefore hid- f)f Refi and Happinefs, ^ ^;4 afide the mafk ; cafl off their fpecious Ihew^ and appeared in their true charader. Upon this defeftion',- JcRis took- Gceafion to try the faith of the twelve apoftles, " thea faid Jefns wrrto the twelve, will ye alio go away ?''• - To this eriquiry, Peter anfwered, in the name of the reft, " Lord to whom (hall we go ? Thou haft the words of eternal life.'* A noble confeJTwn ! made, j\ift:-^fteh -oiir Lord feemed to be left aim oft alone, anld' \vas defertcd by thofe crowds, Avhlch ufed to at- tend.upon him. The words expreft the- feiifc the apoftles had, of the infufficiency of every Icheme of happinefs, which the mind of man could devife. •r*-Their hearty acquiefcence,in the admirable plan which divine wifdom had formed — and thtjk firm belief, that this was moft wifely adapted, to afford ihat-refttQ the minds of men, which they would in X^in^|:(urfue, in aiiy^0|t|her way. The difciples of Chrift afted a moft wife and ra- tional part'. The difpenfatidn of iMofe.^ hadiilv/ays pqijlted; tQ-.ft Savioyr;."vM^)G vvas ,to. CQiYj^jf ^aivi ititrjoduce a more perfcfdt fclieme of feiigiqn...W1\eiv Chritbcajaie, they fouftd cliat he ex4^I^ aii.fwer.ect the predidlions of their ancient prophets : that he ^a«usht^a religion, perfec^y^^ad;mtcd ^o the ftate..^of iw.]man> nature,. and calculated to make men..v/uer and better. At the lame time, Jie. opened tatnem, tne moit glorious profpects after this life j whert 6o Jt/uj Chriji the only SoUree they would drop the weaknelTes and follies of the prefent ftate j and be admitted to the higheft feli- city, their natures were capable of. God alfo bore witnefs to his iUuftrious charadter, and divine milli- on, " by figns and wonders, and with divers mira- cles.** What could this world offer, to induce them to renounce fuch an excellent fyftem of truth i or to part with fuch glorious profpe(5ts ? What other icheme of religion could propofe fo great advanta- ges, or had equal atteftations ? It is an unfpeaka- ble mercy to us, that we are favored with the chrif- tian revelation — It is the greateft folly to negleft and defpife it. *' To whom ihall we go ? Thou haft the words of eternal life/* What I intend, in difcourfing on thefe words, is to (how the juftnefs of the fentiments expreffed, or implied in them. In order to this, I fhall, Firft, Set before you, the infufnciency of every fchemeof happinefs which man can propofe i while he negleds Jefus Chrift, and the method of falvation, which God hach conftituted by him. Secondly, I fliall confider, bow wifely the gof- pel difpenfiition is calculated, t^ afford reft and quiet to the mind of man, Firft> cf Reft and Happinefs, 5 1 Firil, I am to fet before you, the infufficiency of* every Icheme of happinefs, in the negleft of Jefui Chrift, and that method cf falvation which God hath conftituted through him. ** To whom fhall we go ?" Where have we any, the leaft profpeft, of finding reft ? Shall we feck it from the things of this world ? How few arc capable of attaining great things here ! — Of ihc multitudes, who make the acquifnion of wealth, the great object of their wifhes and purfuits •, it is but here and there one that fucceeds, and reaches the mark he aims at. They lay fine fchemes, and are full of vaft projeflions ; they labour and toil, night and day, to raife an eftate. But their fcheniei prove abortive ; their projcftions evaporate •, and they meet with continual crofles and difappoint- ments. It is well,if they arrive at a mediocrity,and do not fink into poverty and diftrefs. — How many are the Qaves of ambition ! They afpire to places of power and dignity \ are fond of high titles, and would gladly govern a whole community. — It ij cafy to perceive, that but a fmall part of thefe can attain their end ; every one cannot be chief ; and the moft would better confult their reputation, if they .were content to move in a lower fphere. — If we fail of wcakh, we cannot live in pomp ; roll in Juxuiy ; or indulge to pleafure j unlefs we call it pleafure to be as fordid as the beafts, and to be continually intoxicated with ftrong driiik 3 and, I am m- ^ ytfus- Chrjjt the only Source am forry to fay it, the pooreft among us, can eafily find me.aos to procure this kind of happinefs. But be it fo, that we can attain every worldly en- joyment we wifh for ^ riches, honor, and the means of fenfual delights j perhaps, a fickly ca rcafe inca- pacitates us, from taking that pleafure in them, we vainly expelled •, perhaps, fome friend, or relative, whom we loved, is in diftrefs ; or they whom we have obliged, are wicked ahd ungrateful ; and' make the bafefl returns for our adls of kindheis and affeflion. — This imbitters all our pleafure j' and prevents onr taking comfort in our otherwife agreable fituation. .. But if we fuppofe nothing of this •, yet every (late hath it's particular cares, anxieties, troubles, and difappointments ; fo that the moft profperpus riian is far from being happy. ! There is a void in his foul, which this world cannot fill, he wants to * change the fee ne, and to contrive fome new enjoy-: ffi^nt j notwithftanding all hisacquifuions heisdif- contented and uneafy •, and pofTibly, at a greater diftance from true reft and quiet of mind, thans when he began his purfuit. Befide?;, v/hatever worldly good he obtains *; or' hbwever capiable he is of enjoying it -, yet, amidft all, he knows he mud die, and enter into the world* of fpirits, where thefe things cannot follow him, orit ^teM him aiiyTatisfadion, " if ''they could. Wh_at* an ^ Reft and Happinefs. ^ an awful, what a gloomy reflefiion is this, to one, who hath confulted only, how he might eat, drink, and be merry ! Who hath been forgetful of God ; and hath taken no care, to improve his time and talents, to the honor of his Creator and Lord ! who hath been dead while he lived ; dead — to all purpo- fes ot living ! Conlcious 'of guilt — and conftious he muft be of guilt, if he hath any confcioufnefs, any refledion at all i he cannot thniik of God with- out fear; he cannot look into the other world, Without amazement ; he trembles at the thought, of appearing before a holy, juft, an almighty Deity, who hath been witnefsof all his impiety j aJAd who, he may 't-€&rona;bly conclude, will demand an fec- Gount of the talents -committed to him-— c>f the deeds of Refi and Hap^ineJ}: y^ regard fer their mafter •» fiich was the blelTcd influ- ence of the religion they profelled. Death is fo far from being a terror to a chrillian, who is poflef- fed of the afilirance of hope, that he efteems it a friendlv melTcnger, fent to releafe him from thii prifon, to which he is at prefent confined — a har- binger of the glory which God hath promiled and prepared. When by faith he takes a view of the heavenly Canaan, and looks forward to that reft: which remains for the people of God, he would not live always in this uncomfortable world ; he caa hardly content himfelf in this vale of tears -, and cries out with joy and gratitude — Come Lord Jefus, come quickly. He thinks with holy tranfport of that blefled time,when this mortal will put on im- mortality ; and this corrupdble will put on incor- ruption ; and death will be fwallowed up in vic- tory : When Chrift who is our life fliall appear, ■arid we fhall appear with him in glory : When we fliall be admitted to to the beatific vifion of God, in whofe prefence is fulnefs of joy, and at whofe rigj|t hand are pleafures for evermore. , Thefe are great things for a finful worm to look for. But a chriilian doth not allow himfelf to dag- ger through unbelief. He doth not objc6t his own unworthinefs, his exceeding finfulnefs, his aggra- vated guilt. He remembers that he hath the v/ord and promife of the true and faithful God : *' Hath he faid and fhal! he not do it ? Or hath he L fpoken, / 4 Jefus Chriji the only Source fpoken, and (hall he not make it good ?"— Under all his fears and doubts, he repairs to that Saviour, who hath the words of eternal life, and hath taught VIS the way to a bieiTed immortality. With in- tire confidence, he ventures his foul upon the truth of chriftianity ; he relies upon the merits of the Redeemer •, and daily commits himfelf to him, be- ing perfuaded, that he is able to keep the facrcd depofitum, and will prefent him faultlefs before God, and his Father, with exceeding joy, IMPROVEMENT. Firil, Wc learn from what hath been faid, the wifdom of the true chriftian. With v/hat fincere pity, and tender emotions, did the difciples who ftill adhered to Chrift, look ypon all thofe who left their Matter, and relinquifh- 5^d their expeftations from him, pofTibly for ever ! Juilfo mny you, who have an inward acquaintance with chriftianity, look upon all thofe who reje6l Chrift, and negled his great falvation. Perhaps, they are rich and profperous ; perhaps, you are poor and dcfpifed : But they are the enemies of God, and expofed to his eternal wrath ; whereas he hath called and chofen you, and made you heirs of eternal bklfednefs. Would you change ftates with :hem ? Moft certainly you would not. You can- not bs a chriftian, and repent of your choice. You cannor of Rejl and Happinefs, ^r cannot but know, that you ad the moft rational and wife part. You cannot but look on them as fools and madmen, who eat, drink and are mer- ry, while hanging over the pit of eternal dq- ftrudion — Why then do you envy them their good things, which will lad but a little while, and will terminate in remedilcfs perdition ? Why are you difcontented with your lot ? WHiat ! though you meet with difficulties and trials •, thefe are defigned for your benefit ; they are but for a fearon,and will be followed with endlefs happinefs and joy. When you confider your character and your j)rofpeds, it ought deeply to humble you, that your lives are in no degree anfwerable. You walk too much by fight ; you live too little by faith. Your hearts are unreafonably attached to earthly things, thoug^h you are citizens of Zion, the Jerufalcm that is a- bovc. , Secondly, Ho\y great obligations are you un- der to thankfulnefs, who are made heirs of eternal loftead of looking on the men of the world with any fort of envy,you ought to adore and praife God, who hath made you to differ from them. It is not owing to your own fuperior reafon, that you are better then others -, Divine grace hath made you what you are. But for this, you had been like thole '76 Jefus Chriji the only Source. thofe around you, who chufe a portion in this life, in preference to that glorious ftate of immortality which the gofpel reveals : You would, like them, fpend your money for that which is not bread, and your labor for that which profiteth not. When you tafte the pleafures of religion, when you con- template the happinefs of the future ftate — Think of thegoodnefs of God in fending his own Son to die for you. — Meditate on the love of Chrift, in fub- mitting to be a man of forrows j in giving himfelf an offering, and a facrifice to God ; in becoming obedient unto death, even the death of the crofs. ' — Think for whofe fakes he endured rhefe amazins; fufferings \ it was for us, finners — Think of the end he had in view; it was,thatthefalvation of man might be accomplifhed, in a confiftency with the perfec- tions of the Dsity. He died, that you might live through him. Can they be thought to have a juft fenfe of this infinite love, who negledan ordinance which Qttk^ hath himfelf enjoined, as an expreffion of regara to him j and which ia peculiarly adapted to beget and increafe our affedion to him } They,who continue jn this negledt, norwithftanding all the arguments that are uled wiih them, with as litrle concern, £s if jt were a matter of indifference, v.'hether Chrift if? obeyed, or not ? May not the words of the text be applied to them — *'Wili ye alfo go away?" Whi- ther can you go with fo much advantage, as to this holy ef Reji and Happinefi. yj holy ordinance ? Is not your neglecl of it, the rea- fon that you are fo dead in all the offices of relio-i. on ? And that you do not walk more circumfpecll. Iy,and more iiniformly,in your chriftian courfe ? In deed, a bare attendance on ordinances, is not e- ' nough to conftitute you chriftians -, you muft have refpeft to him, who hath the words of eternal Hfd, or you will reap but little advantage from your ob- -fervance of the inftitutions of religion. If you do not partake of the bread of lif& which came down from heaven, you can receive no fpiritual nburifii- ment. Let thofe who profefs the religion of Chrift^ be careful to evidence their fincerity to the world, by an anfwcrable converfation. Since you do not ex- pe6t happinefs from earthly things, v/hy do you dif- , cover fuch an earthly temper ? Why are you fa deeply affcfled with the joys or troubles of life .? Recoiled-, that this world is not your home,and that gHQU have expectations v/hich the world cannot dii^ appoint. *' Seek.the things that are above, where Chrifl; fitteth at the right hand of God." Caft your cares and burthens on the Lord, and he wij^l fuftain you. Wc are all quickly to go hence, we are to leave the prefcnt evil world, we are to go to our Father's houie — There we Ihali be at reil. Lee us contemplate that happy time, when that Jefus, ^vho hathfavoured us with tiie words of eternal liff , . 'Snd the me^4is9f attaining it^ will give u>< eternal life yS 7^J Cbriji the only Source &c. life itfclf. Oh ! the joy of that blefled day, when our great Redeemer will defcend from heaven, with a fhout, with the voice of the Arch-angel, and wiih the trump of God i and will invite us to the bleflednels he hath purchafed, in that tranfporting language ; " Come ye bleffed of my Father, inherit the kingdom prepared for you, from the founda- tion of the world ?" Oh ! the blefTednefs of that flate, when we fhall be free from fin, which ought to be our greatell burthen \ and (lull know, even as we are known. " Having a promife of fuch reft, let us not feem to come (hort of it through unbelief." Let finners in Zion, tremble at the thought of that eternal feparation, which will be made in the great day, between the righteous and the wicked ; ano of thofe inconceivable torments to which they will be configned, who fhall be found at the left hand of the Judge. Let them forfake thofe lying vanities which now delude them, and caft them- felves upon the mercy of God through Jefus Chri||^ Your fms are many i your guilt is great ; but Chriff is able to fave to the uttermoft, all them that come to God through him, S E R M O U t^mtKm SERMON IV. The Dominion of an omnipotent Deity a ReafoR for Joy and Praifc. Revelation XIX. 6. Alleluia : for the Lord God omn> potent reigneth. IN the preceeding chapter, we have a prediction of the overthrow of myftical Babylon, the feat of the beaft, by which is intended the deftruflion of Rome papaljOr the fall of the man of fin,whore king* dom was founded by human policy and power, and hathbeenfupported by every kind of unrighteous de- ceit. An Angel is reprefented as proclaiming aloud, ** Babylon the great is fallen, is fallen,"^Froni the So ^he Dominion of an omnipotent Deity ttie"(JercfIj5iion we have in this prophecy, itfcems.as if Rome like ancient Babylon, was to be reduced to a heap of ruins, never to be rebuilt, but to remain defolate and uninhabited. Her deftrudion was to be fudden, entire, and perpetual. When, this perfecuting power was thus totally deftroyed, the heavenly church is introduced, with united voices, finging an anthem of praife to God, for his righteous vengeance on the cruel opprefibrs of his people ; and for his faithfulnefs, in fupport- ing, proteding,and delivering his perfecuted faints. " After thefe things, I heard,'* fays the apoftle John, "a great voice of much people in heaven, faying. Alleluia, falvation, and glory, and honor,- and power, unto the Lord, our God. For true and righteous are his judgments, for he hath judg- ed the. great whore, which did corrupt the earth with her fornications, and hath avenged the blood of his fervants at her hand. . And again, they faid. Alleluia ; and her fmokerofe up for ever and ever. And the four and twenty elders, and the four living creatures^ fell down andworfliippedGod, that fat on the throne, faying. Amen, Alleluia." When this hymn of praife was ended, there came forth an or- der from the throne, or feat of the divine prefence, to the faints on earth, to join in thefe heavenly ac- clamations of praife. " And a voice came out of the throne, faying, praife our God, all ye that fear liim, both fmall and great." — ** A voice from. the throne," a Reafon for Jcy and Prmfel ft> throne,*' fays Mr, Lowman, " is from the glory, or «' the oracle •, this fhews the great authority and " folemnity, with which this order was publifhed. •' The praife of God, to which this oracle diredls, ** feems fomewhat different from that of the fore-. •* going hymn ; that hymn was lo celebrate the *' praife of God, principally on account of his faitli.- *' fulnefs and juflice, in the punifbment of a per- ** fecuting power, which had long opprefs'd the; ** faithful fervants of Chnft. But this, as appears *' by the following hymn, in obedience to the di- *' redion of the oracle, is principally to praife God, *' for the happy and glorious ftate of the church, *' confequent upon this punilhment of their ene- *' mies -, that happy and glorious ftate of the " church, fuppofe, wherein ic is faid to live and *' reign with Chrifl: a th'iufand years, and which is " more largely defcribed in the following chapter. ** For which great goodnefs of God, all good men ** are prepared, by this folemn thankfgiving, to •■■' exprefs their hearty and grateful acknowledge- *' jnents." The word was no fooner given to praife God, than it was inftantiy obeyed. " And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice: .of mighty thunderings, Alleluia; for the Lord God omnipotent reigneth, ^Let us be glad and rejoice, and give honor to him, for the marriage of the Lamb is come, and his wife hath made herfelf ready." The exafl period, when th':'fe prophecies will be accomplifhed, is not mentioned j at lead: M * not f I Bf' . Thi Dominion of an omnipotent 'Deity liot {q clearly, as that we are able, certainly to de-» lermine when it will be. They who have preten- ded to afcertain it, have only publilhed their own miftakes. But there is enough known of the infi- nitely perfedl Jehovah, to fatlsfy us that he will.be faithful to his promifes, and that the caufe of truth and righteoufne-fs will finally prevail againll all op- pofition ; a reafonable foundation this for reft, for gratitude, for praile. — It is a reafon for joy and thankfulncfs, that there is a profpefl offuch a time — The reafon will be flronger when the time actually comes — Then, when his enemies (hall be fubdued under him, the Lord will triumph glo- rioufly. We are not to foppofe, that the bleffed God is, at other times, only a fpedator of the things that take place in the world. His diredion and govern- ment of events are limited to no particular feafon ; he always fets at helm, and fuperintends univerfal nature. This confideration may well quiet cur minds, and affords a reafon for peace comfort and joy, when things look mofl dark : The call to gra- titude and to praife is ftill more evident, when this glorious Being appears for the help of his people, and grants them falvation. " The word Alleluia or Halleiujnh, is a mofl lively and comprehenfive cxpreiTion of praife, often ufed, and tranflated, Fraife ye the Lord^ in the Pfalms, the five laft of which, with feveral others, begin and end, as this heavenly hymn doth, with that word," JVhat a Reafon for Joy and Praifs, 't^ What I propofe in this difcourfe, is, Firft, To confider the title by which the great God is defcribed in the text—" The Lord God omnipotent." Secondly, To fpeak of his univerral dominion and government, Thirdly, To (hew, that this confideration is a Iceafonable foundation tor joy and praile. Firft, I am to confider the tide by which the great God is defcribed in the text — " The Lord God omnipotent.'* By the omnipotence of God, we underhand 2 capacity or ability of doing whatfoevcr he pleafes. An arbitrary power, in the imperfect fons of men, we juftly abhor •, but in God, we conned with it the idea of infinite reafon and goodnels. The will of God is always determined by his perfeft wifdom, and is entirely confiftent with abfolute perfeclion. Whatever God wills is wife and good, holy and ju(l. It is not enough to lay, his will isnotinconfiftentwith rhefe attributes, there is the exercife of thefe attri- butes in all he wills, in all he does. To fay, therefore,,. thatGod doth accoi'ding to his will or pleafure, is to fay, that he doth what is right and fit, that which is dictated by his wifdom, and which becomes aa- S^ The Vomlmen of an omnipotent DeJ/jt all-perfe6t Being. In this fenfe we are to under- iland that expreffion, " Thou haft made all things, and for thy plealure they are and were created/* The power of God is infinite ; it extends to all things pofTiblc, to all things that are confiftent with the per^e6lion of his nature. It doth not extend to impofiibilities ; it would be abfurd to fay, God could do a thing and not do it at the fame time. To do a thing wrong and unfit, would be an im- perfedlioni. and therefore tofuppofe fuch a capacity.- in God, is not to honor him, but to make him in pur though ts, altogether fuch an one as ourfelves. That God is omnipotent, no one will be difpo- fed to deny, who confiders what great things he liath done. What can be beyond the reach of his power, who formed this ftupendous univerfe } and. jpake innumerable worlds into being ? He who hath communicated fuch amazing powers and abi- lities to his creatures, who hath conftituted caufes # fufficient to produce fuch great effed-, muft have ^- all power in himfelf. If it may not be faid that in- finite power is difplayed in the works of God, be- c;aure they are finite ; yet we rationally conclude, that the being who produced them is infinite in power, To fix limits to his power, who hath done_ fo much, is to the laft degree tinreafonable. To. r;?ake objedlions againit his omnipotence, becauf^^. .^- b^th nQ^^ don? all he could ;<^o^ is evidently ab^, lurd I • a Reafon for Joy and Praife. B5 idird : It is to fay he is not omnipotent, becaufe he hath ftill a power of afling. It certainly implies nothing abfurd or contradi(5lory,roalcribe this attri- bute toGod : Whereas it contradifls all our notions of a Deity, to fuppofe any thing too hard, or too great, for him to do. If he is not infinite in power, he is not infinite in anv perfection. Plis other attri- butes can extend no further than his power. Confe- quently, he is not God, he is not aBeing of infinite perfedlion. If we deny the Deity any one attribute, we involve ourfelves in all the difficulties and ab-' furdities ofacheifm. Therefore, the fcripture, which was defigned to give us juft notions of God,- afcribes to him every perfedlion, and in an infinite degree. Particularly, it teaches us, that " power belongeth unto God." ^ " In thine hand," fays the devout king Jehofliaphat, *' is there not power and might, fo that none is able to withftand tiiee ?" * " I know,'* fays holy Job, " that thou canfl do every th-ing*'*-}- In another place, fpeaking of God, he fays,:{: " He is wife in heart, and might)? in ftrength, who hath hardened himfelf againft him, & hath profpered .'^ Which removeth the mountains; , and they know not: which overturneth them in hia anger. Which ihaketh the earth out of her place, and the pillars thereof tremble. Which command- eth the fun, and it rifeth not : and fealeth up tha ftars. Behold he taketh away, who can hindeti bim ? Who will fay unto him, what doell thou ?'* In the NewTcft^ment, we.findau Acgel faying, " With ^ Pfa. ^z. II. * i Chiron, 20. 6, »f Jqb 4?- '?• + 9. 4/. S6 ^he Dsminion sf an omnipotent Beity «' With God nothing fhall be impofilble." * i\nd our Lord fays, " With men it is impoflible, buc not with God, for with God all things are pofli-: ble." t I am, in the fecond place, to fhow that this glo- rious Being, who is the Lftrd God omnipotent, hath the government of the world in his hands. tt The Lord God omnipotent reigneth." The powcof God is not a mere capacity of na-- cure, which he fufFers to lie idle and ufelcfs. It is continually in exercife, and ever hath been. It f difcovers very narrow and contraftcd fentiments, to confine the creating power of God to this earth, of fyftem, or to what we know and are acquainted tvith : One can fcarce imagine, that there were not creatures before man, upon whom God might exercifa his innnite perfedions. It is much more realbnable to fuppofe, that the Almighty hath been, througb eternity, producing worlds, and creatures to inha-; bit them. The word heaven, as ufed in fcripture, may fometimes include in it the infinite expanle, all above or befides this earth •, it may contain a large and wide creation ; and all thefe things his; hands have made ; his word fpake them into be-? ing. " I have made the earth, and created man upon it. I, even my hands have ftrctched out ths heavens, and all their holts have I commanded.'* The * Luk- 1. ^^ f Mark ta, 27, it Reafon for Joy and Pr^tfi. ff The fame omnipotent Creator, which brought the world out of nothing, gave the different parts of the creation, their various natures and laws^ their fituation and motion.as he fawfit. Andhavincr o made them, he exercifes his power, his goodnefs, his wifdom,in preferviPig, directing, and governing them. The providence of God extends as far as the creation. Whatever he hath brought into be- ing, depends upon him for its continuance in be- ing ; its having exiftence one momem:, doth not make its exiftence necelTary the next ; its former exiftence is not the caule of itsexifting afterwards ; it continues in being, not becaufe it hath exifted, but becaufe this is the will of the Creator. And if the will of God determines the continuance of a thing created, he muft alfo determine the ftate and circumftanccs in which it ftiall continue : It muft be under fuch laws and regulations, or have fuch powers and capacities as he fees fit to give it. There can be no accident with refpe6l to him, no 'change or alteration unknown to, or unforefeen by him ; becaufe he always hath, in one grand view, all events, paft, prefent and to come. Nothing comes to pafs without his influence and appoint- ment. There is, indeed, a difference between creatures that are moral agents, and thcfe that are not. The latter have no capacity of ading ; and move only as they are put in motion by fome external agent. The former have an internal power of a5ting, and are ^8 'The Dominion of an omnipoteni I)city' are capable of chufing, willing, and determining," A creature devoid of fuch a power, cannot have a moral capacity, nor be under any moral obligati- on. " A being who cannot a(5t at all, moft cer- tainly cannot aft well or ill, virtuoufly or viciouf- ly." It is evident, that too many of thofc crea- tures whom God made with a capacity of afling right, have deviated from -the path of duty, and been guilty of moral evil. To afcribe the wicked- nefs of his creatures, to the all-perfe6l Deity, is im- piety : We ought not to entertain the tho't, that he made them wicked at firft ; or, that they became wicked afterwards by his mipulfive influence. The apoftle James will not allow it to be laid, that God tempts men to fin, much lefs can he compel them to be finful. " Let no man fay when he is tempted, I am tempted of God -, for God cannot be tempt- ed with evil, neither tempteth he any man." ^ God is not the author of fin j he doth not make, men fmful ; though, for wife and holy ends, he permits fin to be in the world, continues the cx- iftence of the wicked and ungodly, and their pow- ers of aftion. Fie affords them means of coming to the knowledge of their duty ; he is ready to grant them all neceffary afTiltance to right pradtice ; when he fees fit, he lays his reftraints on the lufts and corruptions of men ; and always over-rules their evil condufl to fome valuable end. As he hath an entire view of all that will be, of the aftions of ii James X. !3, a Reafon for Joy and Fraijfl 8^] of free agents, as well as all other events, fo he hath laid his plan accordingly. " It is true," faith Mr, Wollajion^ " this amounts to a prodigious fcheme, in which all things to come are as it were comprehended under one view, eitimated, and laid together : Bur when," fays he, " I confider what a mafs of won- ders theuniverfe is in other regards •, what a Being God is, incomprehenfibly great and perfect ; that he cannot be ignorant of any thing, no not of the future wants and deportments of particular men ; and that all things, which derive from him as the firft caufe, muft do this fo as to be confiftent with one another, and in fuch a manner, as to make one compact fyftcm, befitting fo great an author : I fay, when I confider this, I cannot deny fuch an adjuft- ment of things to be within his power.'* The all- wife God harh not excluded fin from his fyftem ; but he hath fo calculated things, as that the fins of men fhall not break in upon the order of his fcheme, but Ihall rather be fubfervient to his defigns. We may fometimes, though not always, fee wife and good ends, in things that at firfl: look dark. — For inftance, if the caufe of virtue fecm to be op- prefled, and almoft overwhelmed j men, who have very imperfed views, may think it is becaufe God hath no regard to what pafieth here \ or, Vv'hich is worfe, that there is no diftindioa between o;ood and evil, virtue and vice : But God may defign to cor- re(5t thofe whom he loves, for the dcfedt of their N love go The Domini en of an omnipotent Deity love to him, for their conformity to the world, and fondnefs for the pleafures and enjoyments of it : He may defign to purge out their drofs, and to pre- pare them for another and eternal ftate. — Do the wicked triumph ? fome may think, it would not be thus, if the world were governed by a holy, a juft, a wife Being : But God may fufFer them to rife high, that their fall may be more confpicuous, and that he may difplay his power and juftice in their deftruftion. That he will do this, fooner or later, is clear from the declarations of his word : If thefc predictions are not fulfilled in this world, they will be fulHIled in another. A future ftate will fet all to rights : God may then difcover his approbation of moral redlitude, and his infinite difpleafure at fin, by rewarding the righteous, and punifhing the wicked, according to their works. However par- ticular events may feem to look otherwife, yet the fcripcure evidently teaches us, that God hath the good of his church always in view. It doth not prove the contrary, that things have a dark afpefl to us, who are but weak fbort-fighted mortals. Thofe very things, which we think are dark and thi earning, may be defigned in favour, and may if- fue in the greateft good. If we lay together what we are taught in the feveral parts of fcripture -, it feems, ^s if every great event,whichhath any con- ncdion with the church of God, was to verify fome prediftion, or to fulfil fome promife. And as all is to iflue in the profperity of the church, and in the triumph « Reafon for Joy and Praife. q f triumph of virtue and goodnefs ; To, it is probable, all things that come to pafs are made to confpire to this end. A Being of infinite wifdom and al- mighty power can make things to terminate, quite differently from our views and expedations, and e- ven from their own natural tendency ; the event may be very different from,yea contrary to, what would havetaken place without hispartlcularinterpofition. And though we do not, at prefent,fee any thing which looks like fuch a happy winding up of things, as weare taught to exped ; yet, there have been, from time to time, illuftrious difplays of divine power and goodnefs. The God of heaven hath often in- terpofed for the relief of his people, when they have been in low and difficult circumftances ; he hath protedled them in their greateft dangers •, he hath fcattered the clouds that feemed ready to break o- ver their heads ; he hath granted them ialvation, when, according to their view of things, there was lead reafon to exped it ; or he hath afforded fuc- ccfs to their undertakings, even beyond their hopes. Thus, he hath preferved to himfelf a church in th« world, notwithftanding the attempts of earth and hell to deftroy ir. He hath delivered it, when its enemies feemed ready to fwallow it up. And, at particular times, his caufe hath flouriihed and triumphed ; religion hath prevailed ; and its ene- mies have been made to hide their h^ads. Thcfc 52 The Dominion t>f an omnipotent Deity Thcfe great events both fcripture and reafontcacK us to afcribe to the power of God. " Whatfoe- ver," faith the devout pfalmift, " the Lord plea- feth, that doth he in heaven and in earth, and in all deep places. ^ " He doth according to his will in the army of heaven, and amongft the inhabi- tants of the earth ; and none can ftay his hand." f ** There arc many devices in a man's heart, never- thelefs the counfel of the Lord, that fhall ftand." % Our Saviour teaches us that the providence of God extends to the molt minute events ; " Are not two fparrows fold for a farthing, and one of them fhall not fall to the ground without your Father." § Surely then, he doth not negled human affairs •, he directs and governs thofe important events,which affed: communities, kingdoms, and countries. If he attends to the circumftances of individuals, fo as to number the very hairs of their heads -, we may with reafon fuppofe, that he is Governor a- mong the nations, and ruleth to the ends of the earth. We fometimes fay, that things come about in the courfe of nature ; " but the courfe of nature, feparate from the agency of God, is no caufe, or nothing. If there arc laws, by which natural caufes ad, and things fucceed one another in a regular uniform manner, and with but little variation ; and ^ VL 135. 6. t Dan. 4. 35. J Prov. 19. 21. § Mat. 10. 29. a Reafon for Joy and Praife, ^g: and in general the conilitution of things ispreferv- ed j" thefe laws are nothing elfe than the will of him, who is the -Author of nature. If He fliould ceafe to will theconneflion between caufes and ef- feds, the connexion would immediately ceafe. I cannot, therefore, well underftand what they mean, who deny the divine fuperintendcncy ; and fuppofe a certain eftablifhed order, or courfe of things, ac- cording to which they muft come t^ pafs. A mere law, or order, feparate from the will and power of God, cannot exift ; and if they mean the will and power of God, governing all events, they own the thing we contend for — that God governs the world. Before I difmifs this head of the divine govern- ment, I would add, that God governs the world by Jefus Chrift, *' All power is given to me," fays our Lord, *' in heaven and in earth, f And the apo{lle,fpeaking of the glory of Chrift, fays, " God — hath put all things under his feet, and gave hint to be Head over all things to the church." J Some have fuppofed, that the Son of God is intended by the "Lord*God omnipotent '* in the text -, as he is elfewhere called *' the mighty God," Whether this be fo or nor, it is certain, as Mediator, the kingdoms of Providence and of Grace are commit- ted to him ; " the government is upon his Ihoulder.'* His adminiilration will continue, till he hath fub- dued f Matthew 28. i2, % Ephefians i. 22. ^4- ^^^ Dsminion of an omnipotent Deity dued all things under him ; " and then fhall the Son alfo himfelf be fubj eft unto him that put all things under him, that God may be all in all." § I proceed now to the third general head, Viz. This confideration, that the great God governs the world, is a reafonable foundation for joy and praife, " Alleluia, for th| Lord God omnipotent reigneth*" It is an everlafting fource of comfort, that the government of the world is in the hands of a Being of infinite wifdom and goodnefs — of one, who doth not afflid willingly, nor grieve the children of men — of one, who knows how to bring light out of darknefs, joy out of forrow, order out of confu- lion — of one, who can over-rule even the pafllons and corruptions of men to his glory — of one, who hath promifcd, to make all things work together for good to them that love him -, and that the caufe of truth and righteoufnefs fhall finally prevail a- gainft all oppofition. I: is a reafon for holy joy and praife, that this wife and good Being, who hath promifed lo much to his people, is able to do what his goodnefs inclines him to do ; and to accomplifh all that he hath promifed. " None can (lay his hand, or fa/ unto him, v/hat doeft thou ?" * ** Behold the na- tions § I Cor. 15. 2?. * Paniel 4. 35. £ Reafon for Joy and Praife. 55 tions are as a drop of a bucket, and arc counted as the fmall duft of the balance ; behold, he taketh up the Ifles as a very little thing. All nations be- fore him are as nothing, and they are counted to him lefs than nothing, and vanity," § With what ferenity and patience, may that man pofifefs his foul, who can view all things under the direftion, con- troul,and government, of an infinite Being, who al- ways intends the good of his creatures ; who knows wherein their happinefs confifts •, and whofe power can effed what his goodnefs defigns. It is impofli- ble he fhould do any thing amifs. He neceflarily doth that which is beft to be done. It no ways^be- comes us creatures of yefterday, to find fault with, any thing God does ; or to entertain doubts and fufpicions, whether that world which he governs, will be well governed. It is contrary to all the rules of reafon and religion, to fuffer ourfelves to fink in- to defpair, or a reftlefs anxiety, becaufe things do not turn out according to our expe6tations and de- fires ; or becaufe we meet with things that are for the prefent, not joyous but grievous. It is becaufe men have not juft fentiments of God, and proper notions of his government, that they do not always acquiefcein thedifpofals of his Providence ; orelfc, it is becaufe we arc too much attached to this world, and not enough converfant with anotlier. If we confider our fituation here only, or chiefiy, things may have a very unpromifing afpedl: -, but when 4 Ifaiah 40, 15. 17, 9!5 ^he Dominion of an omnipotent Delt^ when we confider our connexion with another flatc, thofe things which feem to be againft us, may have a quite contrary tendency — they nnay be calculated to wean us from a world we are too fond of i to purify our fouls \ and to prepare us for that date of pcrfe(5lion,to which God purpofes to raife us ; and in this view they are moft merciful difpenfations ; not to be deprecated as evils, but rejoiced in as benefits. We ought always to account that to be good, which tends to our advantage upon the whole -, we may not therefore repine at temporal calamities and afflidlions, becaufe we may eafily conceive, that in the conclufion of things, it may turn out beft that we have met with them. Efpecially, may the man of religion and virtue rejoice in the confideration of the divine govern- ment. Confcious of an upright heart, knowing that he hath committed his loul into the hands of the Redeemer and Saviour of men, he can look upon God as reconciled to him through Jefus Chrift ; he can furvey the promifes with inward delight and fatisfaflion, alTured that they will be fulfilled in him ; he can call his care upon theLord who careth tor him •, he looks on the afflictions he meets with, as the tender corredions of a Father, and not the punifhment of an angry Judge. Se- cure of the divine protCLtion, he is unmoved, tho' befet v/ith threatning dangers, and furrounded with evils, which a righteous God fees fit to bring on an ungodly aReafonfor Joy andPraifel ^7 ungodly world. By faith he looks beyond the grave, takes a view of the promifed land, and rejoices in the profpe6t of a blefled immortality. But if a chriftian finds reafon to rejoice in the di- vine government, when his outward circumftances are dark and perplexed i or when God writes bitter things againft him ; fiirely, there is room for the exercife of joy and praiie, when he is furrounded with blefTings ; when his fituation in this world is eafy and pleafant, and goodncfs and mercy con- tinually follow him. All the good things which a chriftian en- joys, he confiders as conferred on him by God, he meditates on them with gratitude, and his devout foul breaks forth in afcriptibns ofpraife tohim who hath made him to differ from others. Since God governs the world, v/e ought to eye his hand in all the good we experience, whether as members of fo- ciety or as individuals j we ought to rejoice in his government, to maintain a conftant lenfe of his goodnefs, and to give unto him the glory due to his name. This hath been the practice of the faints in all ages. We have a bright example of gratitude in the royal pfalmift, his mouth is always full of the praifes of God -, he never fecms fo much in his clement, as when he fpeaks of the goodnefs of God, and his loving;-kindnefs to the children of men. " I will fing of the me|j:ies of the Lord for- ever J I will make knov/n hi: faitbfulnefs to all ge- O nerations/* ^S- ^ht TjQ'mnhn of m omnipoUnt Deify neratlons." There is no duty more reafonablc ift itldf } more delightful to thofe who praftice it ; and which more becomes thofe, whom he hath made capable of this heavenly employment. *' Praife is comely for the upright." They have the moft to be thankful for, they are the moft ca- pable of performing this excellent duty, and there- fore they are under the ftrongeft obligations to at- tend it. Good men ought to praife God for com- mon or extraordinary mercies -, for private or pub- iick, for temporal or fpiiitual blefllngs j for the difpenfations of providence that are oppofite to their defires and inclinations, as well as for thofe that are agreable to them. In every fituation their pious minds may find reafon to fpeak well of his name. Whatever their outward condition is, the Lord 33 their portion ; they are the children of Gotl •, and heirs of glory. I Ihall now lead you to fome reflefllons fui tabic to the fubjed v.'e have been upon. In the firft place, How great and glorious does the blefied God appear in the charader of " the Lord God omnipotent i" We gaze at a diftance on earthly monarchs ; we account them great, be- caufe they are furrounded with attendancs, who Wait their nod, and (land ready to fulfil their com- mands. But how.^ittle,> how vcontemptible . do ♦liey appear, v/hen compared with the infinite God ! Their a Reafon fir Joy amd Praije, q^ Their power reaches over fome fmall part of thii lower world ; the power Oi God extends not to a part, but to the whole of this globe -, it reaches throughout univerfal nature ; ic is not limited by the creation ; infinite fpace lies open to omnipotence. Whatever he wills, he is able to do. None can control, none can refill his power. — How great ! how awful is this almighty- Lord ! With how much reafon doth the guilty fm- ner tremble before this gloriousBeing, who is juftly incenfed at his crimes ; who is able to crufh him in- to nothing in a moment ; or if he continues his ex- iftence, can render it compleatly miferable 1 You fieara manthatflialldie,and the fon of man thatfnali be made as grafs ; and doft thou forget the Lord, thy Maker, that hath flretched forth the heavens, and laid the foundations of the cartii ? The moft that man can do, the greateft evil all tiie mer; on earth can poffibly inilicl:, is, to take away your life •, they can kill the body, after that there is no more that they can do, but God is able to deflioy both body and foul in hell, where- fore, fays ourLord, "-I fay unto you, fear him." It is a comfort, that while we contemplate the almighty power of God •, we can think of his power, a5 guided by confiimmate wifdom, and tempered with boundlefs goodnefs, Thefe attributes render this great and terrible Being, an objed of efteem and love. He is peculiarly amiable in the view which the gofpel gives us of him, reconciling the world t« «« ^ '100 Ithe Dominion of an omnipotent Deity tohimfelf by Jefus Chrlft. Interefted in the merlti ot the Redeemer, we may think of the omnipo- tenceoftjod, with facred delight and joy, knowing that it will be imployed for our protedtion and ad- vantage ; and that wefhall be kept, by the mighty power of God, through faith unto falvation. Secondly, Doth theLordGod omnipotent reign? we learn, why the enemies of his church have not been able to prevail againft it. It hath not been for want of thofe who have had malice fufficient, that the church of Chrift hath not been overwhelm- ed and deftroyed. But he that fitteth in the hea- vens, and beholdeth all the children of men, hath reftrained their wrath, and confounded their cruel defigns. Under the protedion of hea- ven, this little flock hath been preferved, though furrounded by ravening wolves, and roaring lions. The word 'of God hath fometimes grown mightily and prevailed. The power of thofe who have op- pofed Chrift and his caufe, hath not been equal to their wiU, or chriftianity had long ago been ex- terminated. Our Lord Jefus Chrift, having all power in his hands, condudls all things for the good of his church. None can proceed further than he permits them. He hath been the hope of hi-s Ifrael ; he hath not fuffered his caufe to fink ; and he hath promifed, that the gates of hell fhall not prevail agiinft it. His church will continue, his caufe v/ill triumph, his faints will be joyful in glory J and all oppofing^powers will be confounded. Thirdl/s a Reafon for Joy and Praife. tot Thirdly, The confidcration of his univerfal do- minion, Ihould lead us to make our grateful acknowledgments to the great Governor of the world, when things go well with us. Have we enjoyed many comforts in this life ? Have we been preferved when in danger ? Have events, whetherof a public or private nature,i;urncd out favorably ? And fometimes beyond, or contrary to our hopes ? We muft not think a chance hath happened to us ; but Ihould rejoice in the Lord, and give glory to his name. Whatever means we have ufed, however probable they were, yet the divine bleffing hath made them efFeftual. You often fee that the moft probable means fail, while thofe that are moft un- promifing are crowned with fuccefs -, this teaches us, that there is no neceflary connexion between the means and the end •, and that all fecond caufes are in the hand of the great firft caufe. Let us then rc- ligoufly acknowledge the providence of God in e- very favorable event. Let us abundantly utter the memory of his great goodnefs, and fmg of hi? righteoufncfs. The goodnefs of God ought more deeply to affe(5t us, becaufe we are infinitely un- worthy of the leift mercy. Every favor ought to lead our thoughts to Jefus Chrift, that great, that unfpeakable, that comprehenfive gifr, through whom every other good flows to us. Fourthly, Since the government of the world is in fo good hands, we ought quietly to fubniit, when things are ordered contrary io our dcTires and 'ioz I'he Domi7iion of an omnipotent Deity And cxpeflations. Whatever evils we meet with, Wc are furc that as fmners we deferve them. The feaft we can do is to be filent ; Job went further^; deprived of every thing, he fays, ** the Lord gave, the Lord hath taken away, blefled be the name of the Lord." It is no unreafonable thing to rejoice in afflidion ; when we confider that all is ordered by a Being of infinite Wifdom and goodnefs, wcf juftly conclude that what he doth is wife and good, Tho'wemcet with trials that are hard to bear, yet if we are good men, we have reafon to think, that it is beft we fhould meet with them. Tlicy are in cove- nant love, and aredefigned to make us partakersbf the divine holinefs; and to prepard us for a better flate. " The Lord God is a fiin and fhield : the Lord will give grace and glory : no good thing will he withhold from them that walk uprigiitly,** Fifthly, Doth the Lord God omnipotent reign, let us not be anxious about futurity, but let us commit all our concerns to him — To \>z diftrefled about what is to come, argues a diftruft of divine providence. It is certain, a reftlefs anxiety cannot polfibly be of any advantage. It will not alter the courfe of things, and it greatly unfits us for what we have to go through. It is indeed fit and right, to take a prudent care of our (Jutward affairs, and to attend the duties of out ftation i but ail beyond this — is wrong, it is fmful. Commit your works unto him, who hatli the fupreme difpofal of all things. In all thy ways acknowledge him, and he will ««i. a Reajon for Joy and Praife, 103 will direft thy paths. Undertake nothing with- out confulting him ; and in profecuting your lawful undertakings have his glory in viewj and re- member, that fuccefs, even in the common afiairs and bufincfs of life, depends entirely on his over- ruling providence. Having committed your cafe to him, in ferious fervent prayer, leave yourfelves with him ; fubmit to his all-wife direction and dif- pofal •, faying, the Lord do that which feemeth him good. Having done this, in patience pofTefs your fouls ; you are fecure under the protedion of him, who hath all nature at his command. I pretend not to promife you exemption from outward trials. God may fee them neceifary to bring you to glory; in which cafe, you are to place them under the head of mercies. Every thing is In mercy which tends to promote your fpiritgal good, your eternal wel* fare. Thefe will be your fentiments, another day, whatever you think now. If you are, and continue enemies to God by wicked works •, it is a tho't full of terror, that the Lord God omnipotent reigneth ; that he whom you have offended by your fins is pofiefled of al- mighty power, and is able in fuch a variety of ways to punifli and dellroy you. ** The Lord reign- eth, let the people tremble." The evils of this life are but a faint emblem of that amazing mifery which awaits the finner in another ftate. It ought therefore to be your firft and chief concern, to commit your foul into the hands of him, who is a- blc h 104 ^^^ Dominion ef an omnipotent Deity ^ &c. ble to keep that which you have committed to him againft that day. Your great defire fhould be, that you may become true chriftians, that you may have a title to the promifes, and may be heirs of glory. To be indifferent here, and to be anxious about any temporal intereft, is moft unworthy itu- pidity. " Seek firll the kingdom of God, and his righteoufnefs, and all thefe things fhall be ad- ded unto you." You are to itckfirft the kingdom of God and his righteoufnefs, this fuppofes you are not to neglefbotherthings. We have fuch connexi- ons with this world, and fuch neceflary attachments to it, that we cannot but be affefted with our fituation here, whether it be profperous or ad- verfe. Religion is fo far from forbidding this, that it rather injoins it. It obliges us to praife God for mercies, and to be humbled under affliflions ; to acknowledge our dependancc upon him ; and to commit our affairs to him. This hath been the practice of God's people in all ages, a praftice which hath been attended with happy fuccefs. May God, by the difpenfations of his providence, prepare us for that glorious place of reft, where we fhall be free from thofe troubles and anxieties, which render this world fo uncomfortable •, where we fhali have continual tokens of his love, and eternally fo- lace ourfelves in the enjoyment of the Chief Good 1 Amen. ^ SERMON .'Jkk. m ri I I It WW in'Hig'-i ■■■! n II I jiiii^ I I'liiVi , ,-,iai,(|-,i --| SERMON V. Charity more excellent thari Faith of Kope'i' I Cor. XIII. 13. And now ahideth faith, hope^ charity^ ihefe three ; hut the greatefl of thefe is charity. IN the preceding vcrfes the apoftle Paul fpeak;^ of Charity in the highefl terms. It far exceeded the gifts of the Holy Gholi, upon which the Co'* rinthians valued themfelves, and of which they werJ fo oftentatious. " I Ihew unto yon a more ex- cellent way." This way was to purfue and culri- vate that divine love, \vithout which the moft ^^^An^ i 10$ Charily more excellent ing gifts, and the highefl: pretences to religion and a virtuous charader, would be of no advantage. In our text he makes a comparifon between charity or love, and the graces of faith and hope, and gives the preference to love. *' Now abideth faith, hope, and charity, thefe three j but the great- eft of thefe is charity." My defignis to illuftrate this paflage of fcripture under thefe three heads, Firfl, I fliall particularly confider the graces fpe- cified in my text. Secondly, I {hall enquire in what fenfe they are faid .to abide. Thirdly, I fliall fliow that charitiylexcells both the other, or is the greateft of the threie. Firft, I am to confider the graces mentioned in the text, faith, hope, and charity, thefe three. The firft is Faith, a grace that is peculiarly cele- brated in the New-Teftament, " By faith the el- ders obtained a good report." Faith in general is an aflent to, or perfuafion of a truth propofed to us, upon the authority and teftimony of him whci^': declares it. It relates to things that are not prc^ fent, than Faith 3r Ho^e, 'to 7 fcnt, or which are not the objeds of our fenfes. It fiippofes that we have credible evidence of their ex- iflence, and therefore believe them to be. The e- vidence on which faith refts is not always equally dear and certain, and therefore faith is not always equally firm. When we believe upon the teflimo- ny of men, we confider them as fallible, and there- fore the faith which is built upon it will not rife to fo high a degree, as when we believe upon the tef- timony of the God of truth. — The apollle plainly points out a very great difference between divine and human faith, -f- " For this caufe alfo, thank we God without ceafing, becaufe when ye received the word of God which ye heard of us, ye received it not as the word of men ; but, as it is in truth, the word of God, which effeftually worketh alfo in you that believe." An affent is due to the word of men ; but our affent to the teftimony of God fhould be anfwerable to his unqueftionable veracity. This divine faith, of which our text leads us to fpeak, is an internal convidlion of the truth of reli- gion ; and particularly of the fcripture which is given by infpiration of God. The firfl principle of all religion and of all faith is the exiflcnce of a Deity. This great ^nd fundamental truth, we can- not, indeed, be faid to believe on the teftimony of God in his word, becaufe we mufl believe his esif- tence before we can receive a revelation from him. ^ W^ t I ThQff. 2. 15. '?o8~ Charity more excellent We underftand there is a God by the things that are made. But when we are fatisfied that a reve- lation is from God, it is rational to believe what- ever he therein declares concerning himfelf. As he perfeftly knows himfelf, fo he is capable of giving his creatures more jufl conceptions of his nature, ihan they can poflibly form by the exertions of their own reafon. We have in th^ facred fcriptures, a clearer view of the nature, the charafter, the per- fedions of God, than men have ever attained, or than they are capable of attaining in any other way. The apoftle fays, " He that cometh to God muft believe that he is, and that he is a rewarder of them .that diligently feek him." The utmoft. length the light of nature can go, if it can go fo far, is, that God will reward a creature who hath never devia- ted from the law of his nature, or fron^that conili- tutiorj under which he was placed by his Creator. It affords no afflirance that he will pardon afinner, *0r accept of any duty performed by him : Man tthcrefore having fmned hath little encouragement to repentance and obedience. Mere reafon cannot femove his ^pprehenfions of puniihm.ent, or give Jiim any reafonable hope of good. AH the expec- tation he canjuflly have of any reward, is founded pn the rnanifeftationGod hach been pleafed to make pf him/elf in the gofpel. He hath in this gracious ^ifpenfation proclaimed his name, " the Lord, the Lord God, merciful and gracious, forgiving injqui^ Vf'i ir^pfgrefTion and fm, " The faiu), therefore, v/hich than Faith or Hope: 109 ^hich hath refpeft t6 God in the charafter of a TCwarder of them that diligently feek him, is found- ed, fo far as it hath any foundation at all, in divine revelation. Chriftian faith is a belief of the truth of the re* ligion of Jefus Chrift, or an alTent to the teftimony which God hath given of his Son, who hath now in the end of the world appeared, to put away fin by the facrifice of himfelf. The doftrine of a Media- tor difpels the clouds wJiich furrounded the Deity, and dilcouraged our acccfs to him -, it throws a light on the divine charadler, and raifes the fin- ncr to the moil glorious hopes. In the exercife of faith, the chriftian receives Jefus as a Teacher come from God to bear witnefs unto the truth, and to give his life a ranfom for all. He yields a firm aflent to the hiftory which the New-Teftament gives of his fpotlefs life, his miraculous works, his me- ritorious death, his triumphant refurre(5lion, and glorious afcenfion into heaven, where he is exalted at God's right hand, to give repen- tance unto Ifrael and forgivenefs of fins. He car- ries his views beyond this world, and looks for a blefled ftate of immortality. " Faith," as we are told by the writer to the Hebrews, " is the fub- ftance of things hoped for, and the evidence of things not feen." It gives .as it were a prefent ex- jftence to things hoped for, and is perfuaded of jtjieir truth and reality, though they are invifiblc and i-M^/ '^Uk <*■ I JO Charity more eacelkttt and future. This affent of-th*c miod is not of the fame kind with that \vhich we yield to things feen, but it is as real, and according to the nature of the evidence on which is founded, it is as firm. It refts upon the fecurity of the divine promife, that the bleflings promifed will certainly be granted. You obferve, that I am fpeaking, as I fuppofc the apoftle doth in our text, of faith in a large fenfc, and not of faith as it juftifics a guilty finner. Juftifying faith immediately refpeds Jefus Chrift, this faith refpefts all divine truth, the whole reve- lation of God. It includes juftifying faith, but it comprehends a great deal more than is diredtly im* plied in that. I mention this to prevent miftakes, though I am not certain there is fo much.reafon for the diftinflion as hatfir-lseen fuppofed. -not commonly denominate every cold and feeble afient to divine truth, faith. It certainly doth not, when it fpeaks of it in terms of the higheft approl^tion, and makes fuch great promifes to the believer. We read of believing ■^' with the heart." f Faith confiders what God hath revealed, not only as true, but as of the greateft importance, and calculated to promote the moral perfection and happinefs of mankind, and therefore receives it with approbation and afFe(ftion. When the apoftle Hays " Faith is the evidence of things not t B.om. 10. :o. Afts 8. 37. than Faith or Hope. ui not fecn,*' the word he ufes, as critics have often obferved, is exceeding ftrong and emphatical, ic ifignifies a clear conviftion, an evident demonftrati- on,— ** fuch a kind of reafon and argument, as both convinces the underftanding, and engages a man to aft according to that convidtion," Faith gives divine truths a prefent fubfiftence, fo that wc tafte of their goodnefs, and experience their pow- er influencing our whole temper and conduct. For this reafon it is, that divines have generally ta- ken confent into their notion of faith ; though this is not any part of faith in a ftrid fenfe, but rather an efFedl of it. The evangelift feems to lead us in- to this way of defcribing faith, when he fpeaks of receiving Chrift and believing in him as one and the fame thing. ^ " I'o as many as received him, to them gave he powtr to become the fens of God, even to as many as believe on his name." Faith then in a gofpel fenfe implies, that we receive Chrift, and that we receive him in his whole cha- rafter ; that we fubmit to his authority, confent to follow his example,^and rely upon him to conduct us to a ftate of eternal happinefs. Many expref- fions in the New-Teftament feem to intimate that faith is not an a6t of the underftanding only, bun of the will ; therefore it is commanded as a duty, *' This is his commandment, that we believe oil the flame of his Son Jefus Chrift." And unbelief is f^'oken <[ John I, 12. ^' "V 112 Charity more exceUenf fpoken of as a fin, " He fliall reprove the world of fm, becaufe they believe not in me." Faith is a holy difpofition, a love of the truth, a principle of virtue and piety, it produces univerfal obedience, and influences thofe who are poflfefled of it to yield themfelves up to Chrifl, to be for him, for him en- tirely, and without any refer ve. — It is no way ma- terial whether you take this conformity of heart to the truths you believe into your notion of fa'th. Moft certainly, where there is not this conformity, your faith is vain, dead, and unprofitable.— Such a divine operative principle as this, hath a divine au- thor, it is a grace of the Holy Spirit. " To you,'* faith the apoftle, " it is given to belijo-c."— This gracious habit, powerful as it is whether it fub- fifts, may be greatly ftrengthencd. Our Lord teaches his apoftles to pray, " Lord cncreafe our faith." Secondly, The next grace which our text leads us to confider is, Hope. Hope is, in general, a reafonable expeAation of fuch things as we defire ; or, the fatisfaftion which the mind takes in the profped of them.— « We call it an expectation, to diftinguifli it from fimple de- fire. We may defire, may wi(h for many things, which we cannot hope to obtain. — It is an expecta- tion of fgmething good, this diftinf^uifhes it from fear, V * "VT • tban Faith cr Hope", ti^ lear, which is an affedtion of mind oppofite to hopeJ ' — We fpeak ©fit as a reafonable expedlation ; men fometimes look for great good, when their expeda- tion is only an airy flight of imagination ; or, is built on a foundation that is falfe and deceitful^ If this may be called hope ; yet it is not that hope which is placed widi faith and charity, which is en- couraged by the God of truth, and is a grace of the Spirit. This blefied Spirit cannot be the au- thor of delufion j the views he prefents to our minds are agreable to truth ; the dcfires he excites are after a real good -, the hopes he inipires have a lure foundation. This hope of the chriftian is founded on the promife of God j and may reafona- bly extend as far as the promife, but all he expeds beyond this, is vague and uncertain. God is faith- ful who hath promiled, who alfo will do it ; but he is under no obligation to beftow any good which he hath not promifed, or to gratify any expe6lati- ons which he hath not given reafon for. Good men fometimes defire to be diftinguillied in the world ; to be in a fituation of grandeur and opu- lence. I (hall not undertake to determine how far fuch defires are lawful ; but when a chriftian en- tertains hopes of temporal bleflings, however defira- ble they may be in themfelves, or whatever encou- ragement he may take from fome general expreffi- ons of fcripture, he may find himfelf difappointed, and his hopes fruftrated. We have no warrant from fcripture, to expert this or that particular. Q^ worldly ii4 Charity more excelknl^ ^ worldly emolument or diftincaion, which we, per- haps through ignorance or corruption, defire or wilh for ; but we have fufficient reafon to hope for thofe temporal bleflings which God fhall fee to be for his glory and our good, without beino- able exadly to determine what thofe bleflings are ; be- caufe God hath promifed that " all things fhall work together for good to them that love him, to them that are called according to his purpofe." The chriftian's hope being, as we juft obferved, founded on the promife of God, is converfant a- bout things that are unfeen and future. What we now enjoy, we can with no propriety be faid to ex- peft. We may hope for the continuance of a good which is now prefent, becaufe the continuance is a future thing ; but fo far as if is prefent, we do not hope for it. " Hope that is feen," fays the apoftle, "is not hope •, for what a man feeth, why doth he yet hope for ?" J And therefore chriftians are fpoken of as looking " not at the things which are feen, but at the things which are not feen." The great objeft of their hope is the perfeflion of their nature. and of their happincfs in a future world. " This is the promife that he hath promifed us, e- ven eternal life." This promife of an eternal flate of bleflednefs, includes in it whatever is neceflary to fit us for that flate. t Romans 8. 24. .ML. ^ "Jhan Faith or Hope* ii^ ftat-e. It contains all the particular promifes of Ipiritual blefiings which we find in the facred fcrip- tures, of light to prefervc us from error, of ftrength to mortify fin, of power to refill and over- come temptation, of afTiftance topra and fome kind of love. The great God, when fet before h:m in this engaging Jighr, may appear amiable. He may be forry hc> hath offended lb good a Being, and may refolve for the future to pay a proper regard to him. But all this time, he hath only a partial view of him, his con- templations are confined to the exprefllons of the: divine goodncfs. When afterwards the Deity is re- prefented in the glories of his holinefs, his re6li-. tude, his power, however thele perfedions are fof- tened by goodnefs •, his heart riles againft the Be- ing poffefTcd of them, this is not the God he had been imaging to himfelf, his affedlion ceafes, hi^ defires vanilh. Whatever God is, whatever he does, mud be taken into view, as far as we are ca- pable, when we form our conceptions of him. It we love God, we muft love his whole characler. We muft love him as a holy, a juft, a powerful, as well as a good Being. *Tis true, we cannot form too high ideas of his goodnefs, " God is love." But this is not his whole charatfler, he is pofTefTeJ of other perfe£cions, which are as eiTential to him as goodnefs. And if we do not take thefe into our idea of him, the Being we conceive of is not God, whatever we afcribe to him. 'Ti.s only an imagi- nary R 122 Charity more excellent nary being, and our love is alfo imaginary : there is no fuch objed as we pretend to love. You will not underftand me as if we were not to love God for his goodnefs, this is a part of his character, and a part of it which is truly amiable. It is by no means to be excluded, but we are not to confine our thoughts to this, if we do, we do not love God, whatever emotions we feel, what- ever afFedion we pretend. In like manner, if our Jove of God proceed only from a belief of bis love to usjit is not that divine grace which the fcripturc fpeaks of in fo high terms, "Some men, when they think of the inftances of divine goodnefs to then% how God hath fed and clothed, protedted and pre- ferved them, efpecially if they imagine he hath fet his love upon them, and made them heirs ot the promifes, are wonderfully moved with a ferife of the diftinftion which is made between them and others, and their affeftions are engaged tohim wh» hath done fuch great things for them. And this they call love to God, whereas it is only felf-love, or natural gratitude. ta' I am far from thinking that felf-love is a vici- ous principle, or that it is the defign of religion to eradicate all regard to our own happinefs. On the contrary, we are bound to love ourfelves, and to do what we can to promote our own good, e- fpecially chan Faith or Hope, X2j fpecially our eternal felicity. The fault of the mofl; is, that thej^ negleft the care of their fouls, and are too forgetful' of that llate inco which they are haftening. The defign of religion is not to deftroy, but to regulate and fanflify our love of ourfelves. Much lefs would I fpeak contemptu- oufly of gratitude to God for his goodnefs to us. Nothing is more bafe than ingratitude : it is odious when we are guilty of it to men j it is much more criminal when it terminates on the blefled God, You can fcarce fix a worfe charafler on any one than to fay he is an ungrateful man. When right- ly exercifed, gratitude is a virtuous principle, and a flrong evidence of a good heart. But when we thinkof nothing in God, but his goodnefs to us, and are fo employed in contemplating our own excel- lencies, ds to forger, or to take but a flight notice of the infinitely fuperior excellencies that are to be found in him, it proves, not that we loveGod, but that we love ourfelves. Now though klf-Iove un- der proper regulations is not criminal, but rjgnc and fir, yet: it doth not follow becaufe we love our- felves that we certainly love God \ if it doth, every one may be faid to love God, for " n-o man ever yec hated his own flefh". Self-love is a natural princi- ple, and if we advance no higher than nature, how- ever it is improved, we" have no reafon to think we are born from above. A true chriftian admires and efteems all the divine excellencies, and can de- rive comfort and plcafure from the mod awful at- tributes 124 Chanty moyc excellent tributes of the Deity. He loves God for his hoii- nefs as well as his goodnefs. He doth not argue that God is an amiable Being merely becaufe he hath determined to make him happy, for if he lees no other excellency in the divine nature, whenever he doubts of his own good ftate, he mull doubt of the divine perfection. Whereas a fincere chriftian iiren of men ; he defires nothing Befid^s him ; nothing in comparifon with him ; nothing but what is confident with a fupreme affedtion to this great- eft and beft of Beings. This love of God is an exercife of the mind, but it is not a merely filent contemplative afFe6lion,it fets every fpring in motion, it leads to fubftantial ads of piety and obedience, it influences to all thole prac- tical expreflions of love which we are capable of. ■•' This is the love of God that ye keep his com- jiiandments." "Where there is true love to God, it produces as its genuine efFedl, love to mankind. The view of his perfed goodnefs and moral redtitude gradually changes the foul into a likenefs to God. If we love a holy, righteous, good Being, we certainly love thofe qualities which form his charafter, and if we love thefe qualities, we Ihall endeavor to form ourfelves by them5and to condufl agreably to them. Where there is a fupreme love of God, there will be an hatred of an oppofite charader, and we can- not cherifh difpofitions in ourfelves which tend to form a charatfler to which we have a fincere a . verfion. One who takes his notions of God from the gofpel, and hath an afFedion for him as he is reprefented there, cannot indulge to envy and w;ath, malice and revenge. The amazing phi- lanthrophy 126 Charity more excellent lanthrqpy of God will foften all his pafTions, and inflwence to benevolence, kindnefs and love, A fenfe of the divine goodnels in fending his Son to fave man,in providing fo great happint*fsf rthofe who deferved no favor at his hands, cannot fail to con- vince us of the excellency of goodnefs and charity :cven to the moft unworthy ; and muft have a mod wonderfal efficacy to produce in us love to our brethren. " Hath Godfo loved us, and (hall not we loveoneanothqr," — how conclufive the argument !— howiorcibletjheijiotiye l-^Whatchrjftiancan refift jt ? In vain doth any one pretend to be fwallowed up in God, or to have a fupreme regard to him, who fails in this mofl natural expreflion of love, which God alfo hath made the teft and evidence of it. " If any man fay, I love God, and hateth his bro- ther, he is a liar. For he that loveth not his bro- ther whom he hath fcen, how Ihall he love God whom he hath not feen.*' The gofpel diredls chriftians to exhibit a fpirit of Jove and benevolence to the whole human race i ourblefied Mafter defigned that every one within its reach Ihould feel the happy effects of his religi- on -, that they, who would not embrace it them- felves, might partake of the goodnefs of thole who did. — Such is the genius of the gofpei — fuch are the generous fentiments it tends to infpire. That our Saviour had thefe large views when he recorn- inended love to his difcipks, is evident from his parabk /te Faith or Hope* {^^ parable of the good Sarharitan, which was defigned as an illuftration of the command, " Thou flialt love thy neighbour as thyfelf." This command plainly fuppofes that a degree of felf-love is fit and right, otherwife we Ihould be cautioned to oppofc and fupprefs it, and not to make it the rule and ftandard of our love to others. Indeed if felf-love ^-' is always criminal, and we are to endeavor whoH^r to eradicate it, it feems hard to account for the promifes and threatnings of the word of God, thofe powerful atddreiTes to our hopes and fears, which are entirely ufelefs principles in religion if we are to be divefted of all love to ourfelves. Pretences to an ahfoluce difintercftednefs are idle and imagi- nary, it no worfe. It is what God never defigned, what he hata not inftituted any means to effect* We riiuft be made new creatures in a phyfical as well as a moral fenle, before we can attain to it. — •' But there is no need of ufing arguments to fatisfy men that they may be lovers of themfelves ; they know it full well •, too many are fo confined to themfelves as to forget their brethren, and to facri- fice every thing to what they imagine to be their intereft. The great difficulty rs to perfuade them to love any befide^ themfelves -, to love their neigh- bours as themfelves. As, when ufcd by our Saviour in this precept, is a note of fimiiitude and not of e- quality Men will always have fome fpecial regard to themfelves, but we are to love our neighbour (Inccrely and without any diflimulacion > — our love to 128 Charity more excellent to him lliould bear fome proportion to our felf* love — we ought to prefer • his greater intcrell to our lefs, his fpiritual to our temporal. This love to our neighbour confifts in a fincere benevolence towards mankind, and in a difpofition to exprefs our regard in all the ways we are capable of and have opportunity for. It implies a defire of their beft good, and all fuitable endeavors to pro- mote it, a univerfally kind temper and affedlionate carriage towards them. A general account of this virtue, and the manner in which it is exprefled, we have in the preceding context •, " Charity fuffereth long and is kind ; charity envieth not ; charity vaunteth not itfelf -, is not puffed up -, doth not be- have itfelf unfeemly ; feeketh not her ov/n ; is not eafily provoked -, thinketh no evil ; rejoiceth not in iniquity ; but rejoiceth in the truth ; beareth all things ; believeth all things ; hopeth all things ; endureth all things." This is the defcription which the apoftlc gives of charity -, and what an amiable ! what an excellent grace is it ! What a paradife would this world be, if it univerfally pre- vailed ! as the want of it makes it a place of unea- finefs and vexation. This defcription is fo full and ^nd copious, that we need add nothing to it. Who- ever anfwers the reprefentation which is here fet be- fore us, hath all that love which the gofpel requires. If he hath that command of his paffions -, that meek- nefs and patience •, that benevolence, good nature, and ■jt <^han Faith or Hope! xi^ and condefcenfion ; that candor, generofity, and difintereftednefs, which are here recommended. If he is free from envy and pride, is difpofed to en- tertain the moil favorable thoughts of his neigh- bour, c^n rejoice in his good, and never ceafes ia ^ his endeavors to promote ic •, furely he cannot fail in thofe exprcflions of efteem and regard to all a- bout him, which they have any right to expeft, but will be ready to every a6t of kindnefs and office of love, according to their refpeflive charaders and circumftances. He will love his neighbour as him- lelf, and carefully attend every focial duty. This charity is always to be cxercifcd with pru- dence and 'wifdom. Though it " belie ve:h all things " and " hopeth all things," yet this is only where there is reafon to believe and hope. Charity- is not blind, nor doth it connive at wickednefs. *' It rejoiceth not in iniquity,'* but the charitable man to his forrow is witnefs of a great deal, and it is his endeavor according to his ftation, capacity, and opportunity, to reclaim the vicious, to reduce the erroneous, to confirm the wavering, as well as to fupport the afilided, and relieve the indigent. This chriflian love, I have faid, extends to all mankind, but it is not exercifed alike to all, Tho' all men have fomething valuable in them, fome- thing we ought to efteem and love •, yet lome have much, more defirable qualities than others. Some are wicked and ungodly, others refemble God la S holinefs ; %^6 Charity^ more excelknt^'^c. liolihers ; thefc latter are to be preferred in our offi- ces of love : " The faints," fays the pfalmift, " the excellent in the earth, in whom is all my delight." There are alfo focialinftinds implanted in us by the" Author of nature, to which he defigned we Ihould attend, and which are neceflary to keep the- world; in tolerable order ; fuch is the mutual affedion be- tween parents and children, between thofe of the fame family, the fame community, and the like. Thefe inftinfls of nature chriftianity doth not condemn ; it rather encourages and ftrengthens them. But though it is reafonable we Ihould firft take care ofourQwn,our,own.relations and friends; yet it is felfilli and mean, to confine our regard to them. If chriftian charity begins at home, it doth not end there ; it is generous and diffufive ; where- ver there is an objed:, the charitable ruan efteems. himfelf- bound to exerc.ife his love. This law of charity our Saviour calls " a new commandment." Not that love was a new duty : it is a fundamental law of nature, and the fpirit of every difpenfation of God to mankind. . .But the noble fenfe in which our Lord explained it was new to the jews. It was literally a nev/ comm.an'dment as He propofed it, " A new commandmeiiC Igiye unto you, that ye love one another as .1 have loved you.'* It was urged from a new motive, and enforced by a new example, the example of Chrift, which ought to be mod cogent with thgfe who profefs themfelves h\^ 4ifciplcs. ~ . . SERMON SERMON VI. Charity more excellent than Faith or Hope.- I Cor. XIII. 13. And now ahldeth faith, hope, charity, thefe three ; hut the great eft of thefe is charity, 1 Endeavoured in t^e lad dlfcourfe to give feme account of the graces mentioned in the text, I am now, according to the method propofed, to inquire in what fenfe thefe graces are faid to a- bide. Faith, hope, and charity are particularly men* tloned, becaufe they are very much at the founda- tion '132 Charity more excellent tion of all moral rcditude. All other virtues of the chriftian life are connefbed with and included in thefe. For inftance, I."^ Faith is neceffary to the very being of reli- gion or virtue. " Without faith," fays the apoftle, *' it is impbfTible to pleife God ; for he that Com- eth to God mail believe that he is, and that he is the rewarderof them that diligently feek him." What room for piety, unlefs we believe there is a God, an all-perfe£b Being, to whom we may addrefs our de votions,and yield our homage ? How can there be virtue without a fenfe of our obligation to the fupreme Lord — a law without a law-giver ? How can we imitate God, unlefs we form juft: notions of liis perfedions ? The heathen had their " Gods many, and Lords many j" but the deities they feign- ed to themfelves, were impure, unjufl:, and cruel : And who could think they would be difpleafed with vices in their votaries, which they pradtifed themfelves ? Some, among thole who have been favoured with revelation, have entertained falfe, ab- furd, and even wicked fentunents of God— -their practice hath been correipondent, ridiculous, ab- furd and wicked. We (hall always form our no- tions of right and wrong according to the ideas wc have of God. That will appear to us right and fit which we think agreable to die nature and will «if the Deity v/hom we adore j and the contrary than Faith or Hope. j^^ tviU appear evil. That we might not fall into any miftake, God hath in his written word revealed to us what he is, and what he requires of us. This is a diftinguiftiing favor, " he hath not dealt fo with" every " nation -, and as for his judgments they have not known them." The fcripture teaches, that God is a Being of all poffible perfedlion, that he is holy, juft and good ; that he is acquainted with every part of our moral conduct, that he hateth all the workers of iniquity, and that he is armed with omnipotence to punifn them. What can have a greater tendency to deter men from fin, and to excite them to the pradice of univerfal holinefs, than a firm belief^ an impreflive fenfe, of thefe great and important truths ? A per- fuafion, that we are always in the prefence of this infinite Being, who gave us all our talents, and to whom we are accountable for our improve- ment of them, muft have a moft powerful influ- ence on a rational mind j it mull make us afraid of difpleafing him, and earneftly defirous of ap- proving ourfelves to him. It may perhaps admit of difpute, whether the will of man is always de- termined by the greateft apparent good ; or, which comes to the fame thing, by the laft didtate of the underftanding. Bat however this point is decided, it muft be granted by all, that there may be mo- tives ftrong enough to produce their genuine efi'ei^t.' Ic 'i|4 Chmty more excelled It. is ieafce fuppofable, that a being paflfefled Iia nels- 1 ;Jt. was tl>eir belief of a bleiled immortality that fappprted jthe a;riclent patrJiarchs under their refpec ; tive trials, a(ncl animated i\\oix\ torfuc-h- exalted piety and hqly fortitudej_ as procured a moil: honorable teftinipny froip^God, and rendered, thern ilkift'rip,us examples tpthefaints in all ages./ '.' Tliefe all^iied in faith,", th.^y received and entertained thepromi-' fes;of a future life, and the gloriou^.prpfpedt capnecl thena uiuniphanc th^oiigh ,t|ie dark valley. But ho.we.ver., ft rong and .eminent their faith was, the difpeofation qf; Jefus C-hri^:.§iy.e:&Als,m.uch <:learer and ifulljcr evidence of future life and, immorta^ lity, than the faints had unde,r .,^lxe Old-teftamentj So fome underftand the apoftle, when he fays " life & immortality are brought to light by the gofpel."^ He tlotft rwt'irttend, that th'er^ was-no evi^nc^for Che doftrihe 'of i'mmortality 'bdfore the cbming of Chn ft, bur 'that- the gof^d- -rethoved the '^Sihts - - • • and .^ 2 Timothy i. lo. 13$ Charity more excellent and uncertainties in which this truth had been invol-^ ved : it more plainly aflertcd, and more clearly re- vealed this fundamental article : and therefore the arguments ufed by our Saviour and his apoftlcs for a life of purity and holinefs, are not fo frequently taken from the prefent ftate, as they were under the former difpenfations -, but we are direftly point- ed to another world, and taught to look not at the things which are feen, which are temporal, but at the things which are not feen, which are eternal. Under the influence of thefe great and precious promifes, believers cleanfe themfclves from all fil- thinefs of flefh and fpirit, and perfeft holinefs in the fear of God ; they defpife earthly things ; they purfue fomething higher — fomething better ; with Mofes they efteem the reproach of Chrift greater riches than the treafures of Egypt, for they have a refpedt to the rccompcnce of reward-— " This is the victory that overcometh the world, even your faith." But our faith being imperfect, the viftory we obtain by means of it Is imperfedb alfo J in proportion as we increafe in this grace, we fhall rife fuperior to earthly things, we Ihall be heavenly in our convtrfation. IL As Faith fo alfo Hope hath very great in- fluence on our moral temper. Says the wife man, " hope deferred makes the heart fick." What then muft be the cafe, where there is no hope at all ? What but death and dcHruflion ? " If thou Lord,'* than Fmtb or Hopel ' y^y Lord," fays the pfalmift, " fhouldft mark iniquities,' O Lord, v^ho Ihall ftand ? But there is forgivtnefs with thee, that thou mayeft be feared :" Plainly in- timating that the only foundation of religious fear, is the thought that there is forgivenefs with God. When a man hath no hope of the mercy of God, and the mind is funk into a Rate of dejc6lion and defpair, there will be little or no fpirit or ftrength to refift rempipion, the unhappy wretch will ra- ther abandon himfelf to vice, and gratify his lufts without controll. TheVe have been fuch awful in- ftances of the fatal effeds of this unhappy Itate of mind, as fliould make us -very cautious how we yield to it. To think our cafe defperate is the moft cfFedual way to make it fo. On the other hand, when we view the blefied God in the light in which the gofpcl places him, when we reprefenthim to ourfelves as ready to re- ceive and em^brace the penitent returning finner, and to treat him with the tendernels and love of a father ; when with faiih and confidence we furvey the great and comprehenfive blefTings which he al- lows and encourages us to hope for ; how animat- ing the confideration ! And what a tendency hath it to put us on feeding thofe holy dilpofitions, which are necefiary to qualify us for the blefied- nels he invites us to partake of ! When we not on- ly firmly believe the promifes, but by a lively hope enjoy beforehand the bkffednefs promiied, it is T fcarce i^S Charily more excellent fcarce pofTible but we (liquid prefs forward to that perfeftion, which is the end of our faith and the great objed of our hope. Befides, as the chriftian's hope, when it is a grace of the fpirit, is not a merely uncertain fluctuating expedlation of the good contained in the promifes, but contains fome degree of confidence that we have a title to this good, fo it naturolly produces a deep fenfe of obligation to him who hath fo great- ly diftinguifhed us, and raifed us to fuch glorious hopes. And ajuft fenfe of our obligations to the blefTed God, will powerfully conflrain us to love, ferve and obey him. * Some indeed will tell us, that a perfuafion of our good' ilate tends to make us indolent and carelefs. But if fuch ingratitude is agreable to iheconflltution of human nature, it is human nature depraved and vitiated, and not corred:ed and fantlified by the Spirit of God. When any are renewed by divine grace, their minds are in fome good meafure in a risht ftate ; tlieir views are redlified ; they reafon juftly,and conuu6l wirh propriety. To fuch as thefe, the experience they have had of the goodnefs of God, and the happinefs he "hath provided for them, affords an almoft irrefiftable argument in fa- vor of uriiverfal purity. The only reafon any one can have to think he hath a title to the rewards of heaven, than Faith or Hope'. 'J^^ heaven, is his finding in himfelf thofe marks and ' charaders to which the promifc is made \ the more vifible thefe marks are, fo much the higher do his hopes rife- The exercife of grace is the proper fcripture evidence that we are in a ftate of grace. When therefore a chriftian doth not feel the power of rehgion in his foul, when he becomes flothful and inadive in the work of the Lord, he can have but little reafon to think he is a child of God, or an heir of glory — His hopes necefTarily vanifli— and he muft be deitituteof that peace comfort and joy, which the promifes of the gofpel tend to in- fpire : If he attain to the bleflednefs of heaven at laft, which he cannot be fure of, he will have a lower feat there, than he would have had, if he had maintained a clofe walk with God, and had lived in the uniform pra6lice of holinefs and vir- tue. If thefe are not motives to the nobleft im- provements and higheft attainments in the divine life, I know not what are. An affured chriftian is moft likely to be a growing chriftian, he will natu- rally aim at further degrees of increafe and prohcr- ency. No one who is not fatisfied of his intereft in the promifes can feel the force of the apoftle's argument,with which he concludes his fine difcourfe on the refurredion — " Therefore, my beloved brethren, be ye ftedfaft, unmovable, always abound- ing in the work of the Lord, forafmuch as ye know that your labour is not in vain in the Lord." f It f I Corinthians 15. 58. I4V Charity more excellent * It appears by what hath been faid, that faith and hope are very much at the foundation of religion and virtue. They greatly tend to promote the chriftian temper. III. This is not lefs true of charity, the other grace mentioned in the text. This is the chriftian temper itfelf ; it is that to which faith and hope were defigned to bring us. Where Jove is, there is every grace. . A fupreme love of God being implanted in the foul, all other virtues fpring from it. A chriftian finds hlmfelf attra6led to him as his centre. He knows no happinefs where God is not to be enjoy- ed. He thinks every thing evil which feparates him from this infinite good. He follows after him in all the ways of his appointment. He maintains a conftant intercourfe with him in the retired exer- cifes of devotion. He prizes the ordinances of the gofpel, and vifits with facred pleafure the place "where he hath recorded his name, and where his honor dwelleth. His duty is his delight ; and to glorify his Father in heaven his higheft 'gratificati- on. Animated by this divine principle, he refifts every temptation, he abftains from every evil prac- tice, he walks with holy circumfpe6tion, and aims at a perfeft conformity to him who is the ftandard ©f perfedtion. If than Faith or Hope^ ^^x If we love God, we (hall love Jefus Chrift. We Ihall love him as there is in him a perfed refem- blance of his heavenly Father, " being the bright- nefs of his glory, and the exprefs image of his per- fon." We (hall love him, as he hath efFeded a re- conciliation between God and man •, and laid a happy foundation for our becoming the obje£ls of divine love and complacency ; as through him, we have a delightful profped of attaining a conformi- ty to the moral charader of the Deity, and to a ftate of compleat bleflednefs in the everlafting en^ joyment of him. If we confider love in its reference to mankind, that univerfal benevolence, which the gofpel fo warmly inculcates and fo earneftly recommends, will always lead to the pradice of every focial vir- tue. It will keep us from every thing that would be injurious; to our brethren j "it will prompt to the moft tender and affedionate carriage. Whatever duty we owe to our neighbour, in every ftation and re- lation ; whatever God requires us to do for our fel- low men, or they can reafonably defire from us, is all contained in the law of love. " For he that loveth another, hath fulfilled the law. For this, thou {halt not commit adultery, thoufhalt not kill, thou (halt not (leal, thou (halt not bear falfe wit- nel's, thou (halt not covet ; and it there be any other commandment, it is briefly comprehended in this faying, namely, thou (halt love thy neighbour as thy felf. 1 42 Charity more excellent feif. Love worketh no ill to his neighbour : There- fore love is the fulfilling of the law." Whenever our neighbour hath occafion for our help,or we fee an opportunity of ferving him, if we have fincere affeftion to him, we fhall immediately embrace it. We fhall not willingly harbour ill thoughts of him, or form defigns againft him ; much lefs fhall we fay or do any thing to his prejudice. Thus I have' fliown how all other graces or du^ ties are conneded with or included in thofe fpecifi- ed in our text. They are the fprings of all religi- on : If thefe fhould ceafe, all religious motion and adtivity would alio ceafe ; but if thefe graces are in us and abound, the happy effefl will be, we fhall be neither barren nor unfruitful in the work of the Lord. There is no branch of holinefs, which is not one way or another grafted on thefe cardinal virtues. But we are to inquire not only why thefe graces are felefted, but why they are faid to abide. It is probable this is faid to fhew how much thefe graces excelled thofe extraordinary gifts, of which he had been fpeaking in the preceding chapter, and which were the occafion of luch fierce contentions in the Corinthian church. Miraculous gifts were very v^fetul in the firft days otchriftianity to roufe man- kind to attention ; the gift of tongues was peculiarly nscefiary, to enable the profefTors of the gofpel lo converfe fi/an Faith or Hopt. 14.3' converfe with thofe who were not acquainted with their native language. But ufeful as they were, they did not convey any excellence to thcfe who were poffefied of them, nor were they always accompanied with inward purity. They were de- figned only for the prefenr. exigency, and were to be withdrawn when chriftianity was eftablilhed in the world, and the facred canon was compleat. *' Whether there be prophefics, they fiiall fail -, whether there be tongues, they fliall ceafe v whe- ther there be knowledge, it (hall vanifli away." But the cafe was very different with refpeft to the landifying graces of the Spirit : Thefe gave men a real worth and excellency, and were to continue in all ages of the church. " Now abidcth faith, hope and charity,'* thoie three eminent graces, which are neceflary for the fupport of true religion. If thefe fhould faiUchriftianity would be at an end ^ God would have no church in the world. Thefe virtues conftitute the chriftian character, and are the (landing marks of a difciple of Jefus Chrift, The leaft degree of true piety and holinefs is to be preferred to the highelt gifts. It was to be prefer- red to the extraordinary and miraculous gifts which were difpenfed at the firft promulgation of the gof- pel i and there is a parity of reafon, or rather, the reafon is (Ironger, that true virtue or goodnefs (hould be higher in our eftcem, than the moft emi- nent gifts any one can arrive at in thefe days. Although therefore we may covet earneftly the beft gifts 144 Charity more eUceUeni gifts that are now attainable, yet the gofpel Ihews us a more excellent way -, namely, to cultivate a fpirit of love, to feek a nearer refemblance of the di- vine nature, and to fecurc a title to everlafting glo- ry and happinefs. When the graces or virtues fpecified in our text are faid to abide, it intends that they abide in eve- ry true chriftian. It is not enough that they are to be found in the church, or in fome particular members of it, as was the eafe with the extraordi- nary gifts of the Spirit •, they muft be in every one who profefles fubjeflion to the gofpel, they areef- fential to a difciple of Jefus Chrift. He who hath not thefe graces, whatever he hath elfe, is nothing-, be hath no excellency in the fight of a holy God, and he hath no foundation for peace and comfort in his own mind. But if he is poflefled of faith, hope and charity, though he is deftitute of every other accomplifhment, he is in fome meafure what he ought to be •, he is happy in the favor and love of God -, and may rejoice with joy unfpeakable and full of glory. Thefe excellent graces muft not only be in us at fome particular time, but they muft abide. If we pleafe ourfelves with the thought, that having once exercifed the grace of faith, or df hope, or charity, we are now in a fafe ftate, and that there remaineth no more for us to do, it fhows that we arc than Faith or Hope^, 14^ arc quite unacquainted with the nature of thefe ex- cellent graces, and know not v/hat true religion is. They are not lb much particular adls of the mind, as gracious habits, and abiding principles of aftion, which muft accompany the chriftian through the whole of life. If he fhould lofe his faith, he would lofc his religion, he could have no notion of duty, nor any fenfe of obligation. — A chriftian deprived of hope is weak as other men, he hath nothing to fupport him under the difficulties and trials of life, or to encourage him in the purfuit of glory, honor, and immortality. — Love i'S the very efTence of chriftianity. There is not a greater contradidli- on in nature than a chriftian without love : You may as well fuppofe a man without a foul, or a ra- tion.al mind without ideas. It is io necefiary, that: if a difciple of Chrift fliould become deftitute of love, he would, in effeft, be in the fa.ne ftate he was in before he was a difciple. He woitld not be a chriftian, whatever he had been, or mi^ht nov/ profefs. The promife of God, that chriftians ihall inherit ete.roal life, includes a promife to fccure them from lofing thofe gracious difpofuicns which are necefiary qualifications for it. Nor may we content ourfelves with any fuppofed habit of faith, hope, and love ; we fhould keep them in continual exercife, and in this way they will continually grow and increafe, till we arrive at the fulnefs of the fta- ture of -perfciSl men in Chrift Jefus, IT 146 Charity more excellent It is generally fuppofed, that when the apoftlc fays, " Now abideth faith, hope and chanty," he intends, that faith and hope are to ceafe with this life, whereas charity never faileth. This is notfaid, and fome interpret the words quite otherwife. They confider them as connected with the preceding verle. " For now we fee through a glafs darkly ; but then face to face : Now I know in part •, but then fliall I know even as alfo I am known. And nu\v abideth faith,'- hope, and charity, thefc three ; but the greateft of thefc Js charity." i. e. fays Mr. Lock, " Now we fee but by reflexion, the dim, and as it were enigmatical, reprefentation of things ; butthen,whenwelhallbegotintoaftateofperfe(Elion. in the other world, we Ihall fee things direflly, and ,as they are in themfelves, as a man fees another when they arc face to face. Now I have but a fu- perficial, partial knowledge of things, but then I fhall have an intuitive, comprehenfive knowledge of them ; as I myfelf am known, and lie open to the view of fuperior Icraphic Beings, not by the ob- fcure and imperfeft way of dedudions and reafon- ing. But then even in that ftate, faith, hope and charity will remain ; but the greateil of thefe is charity." 'Tis moft certain, that many things will be the objects of faith to the faints, when they ar- rive at a ftate of perfedlron in heaven, as well as while they continue on earth. For inftance, they mull believe things that are paft, and which will not then be the objects of their fxght : They muft believe ^ban Faith or Hope. 147 believe the promife of God, that their happinefs fhall not ceafc, but (hall continue and increafe ihro' eternity. They muft hope for the good that is to come, for the enlargement oi their capacities, and the cverlafting fatisfadlion of all their defires. — " There will," fays Dr. Guyie, " ever be a firm perfua- fion of the truth of all that God Ihall make known in that ftate, and an entire truft and confidence in him, for the endlels perpetuity of all polTibie blef- fednefs j and feparate fpirits there will, doubilefs, live in an afTured hope and expedation of the refur- redion of the body, together with all the glory, which will attend that final manifeftation of the fons of God." In this view of things, faith and hope will remain, as well as charity, to eternity. But faith and hope will be very different from what they are now, and will anfwer very different ends, fothat it is by no means certain, that the common inter- p'-etation is not a juft one, as 1 may more particu- larly fhow hereafter. I fliall leave the confideration of the other pro- pofition to fome future opportunity — And fhall con- clude at prefent with one or two refledions. In the firft place. May it not fcrve for a great lelTon of humiliation, to confidcr how fmall a de- gree we have of thofe excellent graces, which are of fo much importance in the chriilian life .'' Is ic not owing to 'a defedl here, that we have lo liitle of the fpirit of religion, and are fo negligent in the pradice of it ? That a cold indifference and un- worthy '148 Charity mor^ excellent worthy lloth. prevail in a caiife that calls for all our zeal and adivity ? That lo many prefer the things of time to thofe of eternity ? The mean enjoyments of fenie, to thofe rational and divine pleafures which the gofpel opens to our view ? Thefe are often the forrowful complaints of good men when they reflcd: on the ftate of things in general •, and which I fear we have all particular reafon to make, when we re- fled on ourfelves. Were we fcnfible of our fintul- nefs, indigence, and guilt — did we entertain juft conceptions of the goodnefs of God, and the kind provifion he hath made in the gofpel for our relief, certainly we Ihould immediately repair to Chrift the kind Saviour of men for relief and fafcty, wc ihould fubmit to him, and rely upon him, in all tljfore characters and offices which he fuftains for Jifie benefit of the children of men — Had we a powerful convi(5lion of the greut truths of religion, and did we maimain aconftant plealing feme of the perfedions of God, we fhould not be fo eafily moved with every temptation, we iliould aim at being imitators of God as dear children, we fhould waich over our thoughts, our words, our adions — Had we a joyful well-grounded hope of that blefled immortality v/hich the gofpel promifes, we fliould not be fo anxious about earthly things •, we fnould not find it fo difEcul: to endure the trials and fuffer- ings of the prefent ilate •, we fhould be contented v/iih the diflributions of Providence, and reiigned to thsv/ill of the all-vrifc difpofer j Y;e fhould commit ourfelve* thi:in Fdith or Hope, i\(j ourfelves into his hands, and be willing he fhould take his own way to conduil: us to glory — Did the Jove of God reign in our hearts, we ihould chear- fully obey all his commandments, our duty would be our delight, and it would be our meat and drink to do the will of our Father in heaven. When we have a peculiar affection to our fellow-men, we can cro through any thine; tofcrve them. We think vvc can never do enough ibr our children and friends. Oh ! with what alacrity lliould we pradife the mod difficult duties, if we had that fincere, that ardent, that lupreme love which he fo infinitely deferves, and fojuftly requires from us — Finally, were we poficfled of that univerfal undifTcmbled benevolence to our brethren, which is the peculiar charadler of a difcipleof Chrift, fhould we not carefully fupprefs every angry, every envious, every unkind thought which begins to rife within us ? Should we not do good to all within our reach ? and elpccially to the friends and dilciples ot Jefus Chrilt ? — Happy the man v^ho hath not reafon to condemn himfei: in any of thefe inftances, .he may juftly rejoice in God, and be perfuaded that all is, and will be well with him. — But have not we reafon rather to rcjoicc\ that God is not flricl to mark our imperfeif^ionf,, and that there is a way, in v/hich we who fo oficL offend, and always com<^jGiort of thnfe attainmenr. we oughtto make, may find pardon and accepnuir-c ' Doth it not become us to receive, with humble p,r;x- titudsj the blcl^cd rc-port of xbr frolpej ; and to 1 ih 150 Charity more excellent rely on the merits of him whom God hath exhi- bited as a propitiation ? Secondly, Of how great importance is it to be pofleffed of thofe graces which are at the foundati- on of all religion and virtue ! We are concerned to have the character of chriftians, it becomes us to be more follicitous to have thofe principles, without which we Ihall be only as " founding brafs and a tinkling cymbal." Faith, hope and charity, are ne- ceflary both to our fafety and comfort. They arc all graces of the Spirit of God. It is true, the arguments in favor of divine truth, ought to be fufficient to gain the aflent of a rational being, and to produce a correfpondcnt pratflice : But we are naturally inattentive to the truths of religion, and do not feel their importance, till they have fuch a prefen't fubfiftence in our minds, as can be the efFe<5t only of divine influence. It Ihould therefore be our earnef!: and conftant prayer, that the God of hope would fill us with all joy and peace in believ- ing, that we may abound in hope thro' the power of the Holy Ghoft -, and that he would flied abroad ,v his love in our hearts. This will make the prefent world, inftead of a vale of tears, a place of reft and happinefs. This will caufe us to glory in tribulati- on, to triumph in death, will be a forctaile of hea- ven, and an earneft of our admifllon there. SERMON SERMON Vir. Charity more excellent than Faith or Hope/ I Cor, XIII. 13. And 720W abideth faith, hope, charity y thefe three ; hut the greateft of thefe is charity, IN fpeaking to thefe words I propofcd, Firft, To confider the graces here particularly fpe- cificd. Secondly, To enquire in what fcnfc they are faid to abide. Thirdly, To Ihow that Charity excells both the Others, or is the greateft of the three. It 1.52 Charity mors excellent It is the lad of thefe that now comes under co'a- fideration, viz. To fhow that Charity excells Faith and Hope, or is the greateft of the three. This is by no means faid to put a flight on thefc other graces •, or to fet them in a diminutive point of light. They are placed, you fee, in the higheft clafs — thefe three are the mod eminent of all the virtues which adorn the chriftian. But love is the mod excellent of all — It \?> greater than faith, that necefliary and important grace, of which the New- Teflament fpeaks fo highly, and to which it af- cribes fuch great things — It is greater than hope, that pleafant and comfortable grace, which affjrd*; the mind fuch vad fatisfaftion, which is fo ncceffary . to fupport us under the trials, and to quicken us to the dinies of the chridian life. So the apodlc tells us, '* the greated of thefe is charity." Faith and hope are great and important graces, but charity is dill greater. What makes this a lit- tle furprizing, to fome who look but a little way, is, that th' y have a very fuperficial and contrafted view of charity. They confider it as a vjrtue, which leads us to think well of our neighbour, and now and then to do him anaftof kindnefs. Where- as thefe are. only fome of the imatlcr branches, of charity* than Faith cr Hope. 153' chanty. They may proceed from the principles of nature. Charity is a divine grace implanted in the foul -, which extends as fiir as there are any fuitable Objefts. It hath refpedt to every thing that is amia- ble, and to nothing elfe. It is true, they who are poffeffed of this grace often find their affedions drawn out to objefts that are in themfclves mean, bafe, and unworthy their love : But this is becaufe good men have a great mixture of fm and imper- fe(5lion while in this life. So far as love is a grace of the Spirit, it implies that we have juft views of things, and are fuitably affeded towards them. God who is the greateft and belt of beings is the firft obje6t of efteem and affeflion, and our love is placed upon others, in proportion as they refemble him, and we are connected with them. Of confe- quence we fhall love Jefus Chrift above all things in heaven or in earth, as there is in him the brio-Iu- eft refemblance of the Deity, This divine love u- nices the heart to the whole human race; it includes a fincere affeftion to mankind, and a difpoGtion to promote their good. Itwifhes well to all; it efteems thofe who are worthy of efteem ; it hath delight in thofe who have any thing delightful in them ; and exprefles itlelf in fuch ways as it fees rcafon and hath opportunity for. It is not a fingle ad, much lefs doth it confift in external aflions. It is a araci- ous habit — a divine affedlion — a benevolent pro- penfity — 'which is exercifed whenever an object prefenta, lowardsGod fupremely, towards man uni- W vrrfallv. 154 Charity more excellent verfally, towards both fincerely. Our Saviour fpeaks of it as the fum of all religion. " Thou fiialt love the Lord thy God with all thy heart, and with all thy ibiil, and with all thy mind ; this is the firft and great commandment — and the fecond is like unto it, Thou Ihalt love thy neighbour as thy felf. On thefe two commandments hang all the law and the prophets."f Love comprehends the whole of the religion taught, and the duty requir- ed, in the law and the prophets. It is the root from which all that is good proceeds. We per- form no duty aright where there is not love. No wonder, when we confider charity in this large fenfe, that the apoftle fpeaks of it in fuch high terms, as greater than either faith or hope — It is more per- fe6live of human nature — It is the end to which the other graces were defigned to bring us — It re- mains when they in a good meafure ceafe and fail. Firft, Love is moft perfcdive of human nature. It renders us moft like to God in dignity and hap- pinefs. Faith and hope, neceffary as they are for us, do not in themfelves afiimilate us at all to the Deity. There is no room for either of thefe, or for any thing like them in the all-perfe6t Being — Faith is credit given to fomething which we know not of ourfelves, upon the authority of another j what a perfon knows, he cannot with propriety be faid to believe. But *' who hath direded the fpirit of the Lord, or being his counfellor hath taught him ? • With -)- Matt. 22. 37, 38, Z9* 40. / than Faith er Hope. i^.^ With whom took he counfel, and who intruded him, and taught him in the path of judgment, and taught him knowlege, and fhewed to him the way of underllanding ?"-f- The great God takes all things paft prcfent and future into one comprehen- five view, all adual and all polTible exiftence. Uni- verfal truth is open before him — This glorious Be- ing enjoys perfect unmixed felicity. He cannot be greater, better, or happier than he is, becaufe he is cflentiallyas great, as good, and as happy as he can poflibly be. And as he is what he is by neceflity of nature, fo he is invariably the fame. He hath nothing therefore to hope or to fear — Both faith and hope imply fome imperfe<5lion. Faith fuppofes that the fubjed of it hath not a perfect view of things, that he needs the teftimony of fome other to convince him of a truth propofed. — Hope fuppofes there is fome good we do not enjoy, and which we expecSt to attain — The efiential knowlege and happineis of God takes away all pofTibility of the exiftence of thefe graces in him — But love is a glorious per* fedtion of the Deity. What but love or goodnefs could move the great Firft Caufe to produce the creatures which he hath formed ? He could have no other motive than toex- ercife the infinite benevolence of his nature, and that propenfity there is in him to do good. As all his intelligent creatures were formed with a capacity of happinefs, fo happincfs was provided for them I Ifa. 40. 13, 14. fuited 1^6 Chart iy more excellent fuited to their capacity. The goodnefs of God was particularly difplayed in the formation of man, it wasvifihlein the ftruflure of his body, but more in the nature of the human foul, in his capacity of enjoyment, and in the good defigned for him, "When man had fallen from God, the goodnefs of God was ftill apparent, yea, the mifery of man af- forded occafion for the difplay of his infinite grace. It was this, which brought the Son of God from heaven, clothed him with human flelb, and caufed his bloody facrifice. This is the fource of all the wonders of redeeming love. " In this was mani- fefted the love of God towards us,becaufe that God fent his only begotten Son into the world, that we might live through him."* Every part of this a- mazing fcheme Ihows that God is good — that he is love. The appointment of a Saviour to relieve creatures fo infinitely unworthy — The perfon con- llituted to be theiVIediator — The fufferings he un- derwent to procure our falvation — The blefled ftate of immortality to which the gofpel was defign- ed to raife us. Love is that perfedion which God hath delight- ed to honor. When Moles made that requeft, "fhewme thy glory i"he anfwers, " I v/ill make all my goodnefs pafs before thee." ^ And the apoiile not able to exprels the greatnefs of divine love, idys, " God is love." f It is not faid, love is a perfeftion * I Joha 4. 9. ^ E::cdus 33. J51. f ^ 1°^" 4- *• than Faith or Hope. t^j perfection of the divine nature, or God hath great love, but " God is love." Love is his very nature, his eflence, he is all love. God is often faid in fcripture to be wife, to be holy, to be juft j but this form of expreflion is never ufed concerning any o- ther perfection. He is not faid to be holinefs, juf- tice, or wifdom, but he is faid to be love *, as if this property of the divine nature was more inti- mately eflential to it than any other. His fupreme delight is in himfelf, becaufe he is moft capable of affording latisfa6lion to his own infinite mind. And for the fame reafon, he loves his own image where- ever he is pleafed to imprefs it. He loves the an- gels who refemble him in his moral character. He loves all the children of men ; but he loves them with a fpecial diflinguifhing love, who are renewed in the fpirit of their minds, and are holy in any meafure as he is holy. We fee a great deal of the goodnefs of God now, we hope for Hill higher exprcflions of it hereafter. When the chriftian thinks what God hath done, and contemplates on what he hath promifed to do, he cries* out with aftonifhment. What manner of love is this ! But how little do we know in the prefent ftate, in comparifon with what v/e (hall know, and tafte, and feel, when we fnall no longer lee through a glafs darkly — when we Ihall arrive at that bleiTed Ilate of perfedion which the gofpel « cncourcKca 158 Chanty more excellent encourages us to look and hope for — when there will be no fatherly corre6lions mingled with the ex- prefllons of divine love— when we fhall meet with nothing which feems contrary to it — nothing which tends to raife obje6lions in our minds againft it — when God will manifeft himfelf and his grace in a way beyond and above o\^r prefent conceptions. — When we, on the other hand, fhall have no mix- ture of darkncfs, imperfection, or fin, which as fo many clouds intercept our view of the Deity, pre- vent our forming juft conceptions of him, and our difccrning goodnefs, where, but for the weaknefs of our minds, it would be mod clear and evident. Then fliall we perceive, without the lead interven- tion of a doubt, that God is good j yea, that he is goodnefs itfelf. From what hath been faid, it is evident, that when love reigneth in the foul, there is a refem- blance of the blefled God, who is the ftandard of perfeftion. The more full iwe are of love, the more we are like him. This grace creates a refem- blance more than any other. Goodnefs is the pe- culiar glory of his nature, and to be like God is the greateft glory of our's. Love is a ray from the Father of lights — a beam from the Sun of righteoufnefs — It is an emanation from the Deity, and makes us partakers of the divine nature. How than Faith or Hope. I^^ How excellent ! how glorious ! do the hply an- gels appear, according to the account we have of them in fcripture, who are full of love. They have the cleared views of the Deity — They are wrapt up in contemplation on the infinite exgellency of his nature — They admire, venerate, and adore that Being whom they cannot comprehend — They fee a glory in all Go4 does — They difcern a beauty, a harmony, a goodnefs, in all his difpenfations. And they often exprefs their admiring fentiments, in devout anthems and lofty alleluia's — They praife God for what he is — They give thanks to him for making them capable of eiijoying any degree of his infinite happinefs — They blefs God when they fee others as happy as themfelves — Yea, when the good of other beings is made to exceed their own.-— They know not what it is to envy their fuperior bleffednefs — This is fo far from difturbing their peace, that they derive happinefs from the happi- nefs of others. It increafes their joy that their fel- low-creatures partake of it. We read that when God laid the foundations of the earth, " the morn- ing flars fang together, and all the fons of God fhouted for joy. "-f- Thofe benevolent fpirits rejoic- ed, that God was about to communicate more of his goodnefs ; and that there were like to be other beings to partake of the happinefs which they felt. So entirely difinterefted, {o generoufly diffufive is their goodnefs ! From the fame amiable temper, they chearfully Hoop to become miniftring fpirits t Job 38. 7 to i66 Charity more excellent to mankind. They run — they fly — in obedience to their almighty Lord -, and they delight to be em- ployed in afls of kindnefs and love. They en- camp around us — They keep us in our way — They redeem us from evil — They fmcerely rejoice when a finner repenteth — They excite us to good — They convoy the fouls of the bleffed to the manfions of reft which are prepared for them — and they delight- fully mix in the fociety, and in the praifes of the glorified faints. In the Jerufalem which is above, there are " an innumerable company of angels,'* as well as "the fpirits of juftmen madeperfe6t."f How pleafingly illoftrious ! are thelc bleffed fpirits, while they are continually employed in adls of love ; and without regret do a multitude of kind offices to creatures fo much inferior to them I In what view could they appear greater or better, than while they imitate God in this amiable' perfec- tion of his nature ? We can think of their ftrength, their knowledge, their wifdom, without any fenfi- ble emotion ; but when we contemplate on them, not only as wife and powerful, but as good, as made up of goodnefs, and that all their a6ts of goodnefs fpring from love to their great Creator and Lord, then we efteem, then we love them. This gives them a real excellency, this conftitutes their true glory. And thus glorious, thus excellent fhall we be, in proportion as we are poffeffed of that divine temper, which gives fuch a luftre to the angelic nature. How t Heb. 12, 22, 25. than Faith' or Hop^: i6'i How truly excellent is he, who finds the love of God governing his whole foul, and carrying hima- bove all created good, and at the fame time, de- fcending " in a regular fubordination from God upon the creature" ! and who always afts agreably to this inward propenfity, this heavenly affcdion ! Such a temper and fuch a conduct conftitute the true dignity of human nature, and are well fuited. to the fuperiority which God hath given us in his creation. Can any thing be more fit and right, than ihat we Ihould have a fupreme love of him, in whom centres every thing that is great, every thing that is good, every thing that is neceflary toablbluteperfefli- on ? This is one of the fiirft dictates of reafon, the firlt duty of a rational creature. The argument holds, that we (hould love all other beings, in proportion. as there is any thing lovely in them, or which comes to the fame thing, in proportion as there is in them a»refemb'ance of God. Indeed our love is not to be confined to the virtuous and holy. Thefe, it is true, ought to be firft in our affec- tion •, but if we would be the children of our Father in heaven, our benevolence mufl reach to all, the evil as well as the good, the juft as well as the unjufl:. The example of tliis all-per- fe(5l Being fhould be a fufficienr incentive to this univerfal chirity. But there are many other mo- tives. Mankind are all our brethren, children cf the lame father ; they pu'take of the fame nature ; they h^ve all immortal fouls, capable of bcinxg foi - X ever i6s Charity more ei(celleni ever happy, but in danger of everlafting mifery. Our wants, our dangers, our hopes, our fears arc in general the fame, for we ourfelves are alfo in the body, and we ought to do to them, as we {hould reafonably exped they would do to us, if we were in their fituation and they in our*s. A change of circumftances is not uncommon in this mutable ftate, and we may greatly need their help who now afk relief from us. But our love is moft like the love of God, when it proceeds from a principle of pure benevolence, and we have no profped of :idvantage, at lead of none in this life. Such love, in fomc degree, human nature is capable through grace of attaining, and the more we pofTefs of this excellent fpirit, fo much the nearer do we approach towards perfcdion. Love adds a luftre to every other quality. Look upon a monarch, who hath arrived at great power, amafled large treafures, and acquired extenfivc knowledge, but is dcftitute of goodnefs, hath no tendernefs for thofe who are under him, no defires to promote their welfare : What is his dignity ? it refembles that of the prince of the power of the air, who hath a great capacity-and ability, but im-^ proves it all to difturb the univerfe, and to injure the creatures of God. Such an one is an objeft of abhorrence and not of refped •, his exalted ftation only makes his crimes more confpicuous, and his perfon more detefted. But kt a prince to his other eminent i^w than Faith or Hope. l^j eminent qualities join that of goodnefs, a love to mankind, a defire to do them good ; let him im- prove his power and influence to make others hap- py, how juftly is he (tiled a benefador ? Every one is charmed with his difFufivc benevolence, he reigns in the hearts of his fubjefts, and his good- nefs makes fuch imprcITions as will never be erafed. Look on our blefled Redeemer, who never af- fumed the honors of this world, who lived a pri- vate and defpifed life, but went about doing good, was ever foUicitous to ferve the bodies and lave the foulsofmen,andafter enduring the moft unparalleled fufferings fubmitted to death for us fmners ; confi- der him only while he was " found in fafhion as a man,** how much more illuftrious doth he appear, than the great and mighty conquerors, who deftroy- ed cities, overthrew kingdoms, and waded through torrents of blood, that they might extend their do- minions, and encreafe the number of their vaflalls ! This honor hath every chriftian,fo far as he is pof- feffed of the temper, and imitateth the example of the blefled Jcfus. Every approach to that truly divine love which was pcrfed in him, raifes his difciples to a proportionable degree of excellency and dignity. It makes them honorable in the eyes of men, Evtn bad men cannot but value a virtue %vhich is fo beneficial to the world, unlefs by it the good man eclipfes them, where they would be tho'c :o excel. Men of religion honor them as they re- femble j6\. Charity more excellent femble that glorious Being who Is the great objcft of their afFedion and efteem. " For a good man I'ome would even dare to die." But, which prin- cipally deferves notice, they are honorable in the fight of God, whofe approbation is of more worth than would be that of the whole intelligent creati- on. It is more to be valued in itfelf, and it hath infinitely m.ore important confequences. He hath gracioufly connected fome degree of pleafure and inward fatisfadllon with this excellent fpirit in this life, and he will glorioufly own and reward the cha- ritable man in another world. They who are pofTefled of this divine love feel a facred refl: and peace, which the world can neither give nor take away. When their love is fixed im- mediately on God, the mind ever finds enough to yield- the mod exquifite pleafure, the moH: ravifh- ing delight. It finds itfelf loft in pleafing con- templation on the divine excellencies, they are fo tranfcendent — fo infinite. The more we think of God,the more deferving he appears to be of our love, tin at length creature delights vanlftj, or become too contemptible for our notice. A foul that hathjuft fentiments of God, and a holy l9ve to him in exer- cife, cannot be greatly difturbed with the lofs or want of thefe things, becaufe they are not the principal objefls of his defire. If he may have God for his portion, he l: content, though he have nothing elfe ; and than Faith or Hofe. 165 and can join, in Tome degree, with the pfalmift, in his holy tranfport of joy and exultation, J " Whom have I in heaven but thee ? and there is none up- on earth that I defire befides thee." He would give up riches, honors, friends, every earthly enjoy- ment, which comes in competition with his God : He efteems them, when compared with this infinite good, nothing, lefs than nothing, and vanity. Filled with the love of God, he ac- counts none of his commandments grievous •, he performs them with facred delight and fatisfaction v Chrift's yoke is eafy and his burthen light. He de- fires perfedlion in holinefs, and he prelTes after it ; he mourns that fin is fo prevalent within him ; he watches, he fi:rives, he prays againft it -, and he re- joices in the thought that heaven is an holy place, and that there he fhall be perfedl, as in love, fo in univerfal holinefs. Such difcoveries of God>and fuch exercifes of di- vine love, are not experiences, which we may, as ic were, gaze at and long for in a diftant profpefl. Many, many, have been thus highly favoured. This carried the martyrs triumphantly thro' their fufferings ; they felt that love to God and defire to be with him, which made them take pleafure in thofe tortures, which fhortcned the tim.e when they Ihould I Pfalm 73. -8. iSS Charily more excellent ftiould be abfent from the body, and prefent with the Lord. This hath fometimes raifed the faints above the things of time and fenfe, and caufcd them to live a heavenly life while they remained on earth. They have found the ways of religion to be ways of pleafantnefs, and all her paths peace. The allurements and temptations of the world h^vc loft their force, and for a time the attempts of Sa- tan have been fruitlefs and vain. Have we never, in our facred retirements, found the love of God ihed abroad in our fouls to fuch a bleffed degree, as that, although we were not taken up, as Sc. Paul was, to the third heaven, yet we have forgot- ten that we were inhabitants of this earth, and have been able with thankful admiration to contemplate, *' and to know the love of Chrift, which pafTeth knowledge.'* ? Can you recolleft fuch precious moments ? Say, my beloved brethren, did you ever find any earthly pleafures equal to them ? any to be compared with them ? It is for want of this fupreme love to God, or a more ardent exercife of it, that we enjoy fo little true happincfs, and that we feek it in the enjoyments of this life which arc not capable of yielding it. In the language of in- fpiration, we " have forfaken the fountain of li- ving waters, and hewed out cifterns, broken cif- tcrns, that can hold no water." i ^Yhcn (ban Faith or Hope. i£y When this love to God evidences itielf in love to men, it is impoflible to exprefs the latisfaftion which the charitable man enjoys. To feel no en- vious, no malicious, no angry thoughts towards our neighbour, to lay afidc revenge, to return good will for hatred, to wifh well to all, to do good to all as we have opportunity, to be able and willing to communicate happinefs to our fellow-creatures, to find ourfelves engaged in fincere and earneft ad- drefles to heaven, even for thofe who have injured and abufed us, what a divine calm ! what feraphic pleafure muft it yield to the mind ! " No fimili- tude drawn from earthly things can adequately re< prefent it. Ic is itfelf, not only an emblem of hea- ven, but the very foretafte of that ferenity of foul which is the happinels of juft men made perfedt." How blefled is the man, who can rejoice in his neighbour's good as in his own ! Such an one, in a fenfc, partakes of all the good the ail-bountiful God beftows : And how is his pleafure encreafed, when he is employed to convey any pare of it to others ! It is a faying of our divine Mafter, happily preferved by St. Paul, " it is more bltlTcd to give than to receive," -f "The poor receiver," fays one, ** thinks himfelf happy, the bountiful giver certainly is fo, the latcer is the greateft gainer." Charity is it*s own reward. It affords unfpeakable delight to the mind, and raifes our nature to the high- eft dignity. — It makes us feel, I fpeak with hpmble reverence, fomething of the happinefs t-Aas 20. is, which 1 68 Charity more excellent which the bleflcd God enjoys, who is good and doth good. It anticipates the blcffednefs of hea- ven. It yields joy which a flrangtr to this divine grace cannot conceive, and which the charitable man cannot utter. % '' Amonglt the many re- finements upon pleafure, which this polite age hath produced, it is a wonder to me," fays an elegant modern writer, " that lb few have hit upon this of relieving the poor ; (one principal branch of the grace I am fpeaking of ). Were it poflible for one of our fine gentlemen to enter into all the dif- mal circumftances of want, poverty and diflrefs j and to confider how far it might be in his power to remove them, he would be content, perhaps, to part with fome of his prefent enjoyments, or rather to exchange them for thole of a more exquifite na- ture. Methinks a man ready to perilli for hunger, has hardly fo pleafant a relifh for his food, as he that gives it him. We ought heartily to pity the covetous, who do not know the pleafure of being charitable.*' But I forget myfelf, and the Ihort limits to which I am confined, while I difcourfe on this divine fubjeft. Secondly, Charity is greater than Faith or Hope, as this is the end to which the other graces were defigned to bring us. Faith and hope are impor- tant ^ This dircourfe was delivered at .the quarterly clurlty- meetinj: in Bnfton. fbaff Faith or Hope: i^^ tant and neceflary graces, but that which principal- ly renders them of lo great importance, is, that 4hey tend to produce that divine love, that con- formity to God, which is the perfection of human nature. Thefe eminent virtues would have been of far lefs ufe in a flate of innocence. After the a- poflacy ot man the fyftem of religion was greatly changed and adapted to him as a fallen creature. Our views of God,if man had maintained his integrity, would have been much more direfl than they are now, fomething like what they will be in heaven. There would not have been that darknefs in our minds, which makes a written revelation necef- fary ; at lead rhere would have been no room for faith in a Mediator, which is fo efiential to the religion of a finner. The happlnefs we fliould have had a title to would have been prefent, fccn, and felt, and therefore would not have been fo much the objedl: of hope. We fhould not have had fo great need of thefe graces to have brought us near to God, and to have excited in us that love and obedience which confcituce fo great 'a part of the happincfs of a reafonable creature. We now need faith, not only to teach us that God is, but thathe is a rewarderof them thatdiligenilyfeek him, a truth for the knowledge of which we are indebted to revelation. We need hope to purify our fouls, and to move us to thofe returns of gratitude and obe- dience, which vvc ought to make to him, who hath not only done fuch great things for us, but hath Y prom i fed 170 Charity more excellent promifcd more than we can now conceive of. If thefe graces bring us to a conformity to God, and to that divine temper which chriftianity tends to in- fpire, they anfwer the end, there is no farther occa- fion for them. Thefe graces then are only means to a great and noble end. NecefTary as the means are, the end is greater. All our duty to God and man are funimed up in this one word Love j but faith and hope are neceflary to enkindle the love of God in our fouls, and to influence to fervent cha- rity to one another. Faith and hope are the foun- dation, charity is the fuperftruflure. They are of no worth, unlefs they operate by love ; but where they are produdive of this effedl, as they always arc when they are graces of the Spirit of God, they are of the greateft importance. " You fee then,'* as one jultly obferves, " how juftly charity claims the pre-em.inence above faith and hope. For it Hands higheft in the very order of nature, as far as the crown in the arched roof of the temple, is a- bove the lowell part of the foundation. Faith is inflrumental, and hope farther fubfervient to chari- ty, but charity is perfeftive of faith and hope. Faith is the beginner, hope the promoter, charity the finifher of virtue. It is the complement of all duty both to God and man ; it is the end of the cQmmandment " it is the fulfilling of the law j it complcats the chriftian. When love is perfed, the chriftian is perfeft. It is the Turn and end of all religion. It was the religion of paradife— It wai than , Faith or IJopei tyi was the religion of Abraham — It was the religion of Mofes — It is peculiarly the religion of Jefus Ghrifi: — It is the religion of the faints on earth— ^ and it will be the religion of juft meii made perfed. This leads us to fay. Thirdly, Charity is greater than faith and hope, as this remains, when they in a great meafure ceafe or fail — This is generally fuppofed to be the meaning of the text ; and the rather, becaufe it is faid a little before, " charity never failech." It was obferved in the laft difcourfe that there will be faith and hope even in heaven : But they w 11 be very different from faith and hope as exercifcd on earth. Our prefent perfuafion of a future ftate of immortality is founded on our belief of the divine promile •, the fatisfaftion we have in this perfuafion arifes from the pleafing expeftation of the good contained in thepromife. But we are while here, very much unacquainted with the nature of hea- venly happinefs ; we are aflfured it will be exceed- ing great, but we cannot tell in what parti- cular employments and enjoyments it will con- fift. " We know not what we Ihall be." « When we get to heaven, we fhall have a clear preception of that happinefs which v;e can now fcarce form any idea of ; we fnall partake of thole exalted pleafures which are the objeft of our faith and hope. We fliali enter into the joy of our Lord, 173 Chart fy more excellent Lord. We fhall ftill believe and hope for the con*' tinuance of the good we enjoy. But the confi- dence the glonficd faints have of this continuance will be little different from knowlege or certainty. Whatoccafion can they haveof evidence, of any tefti- mony to the truth of thepromifes, or any afllirancc of their entire and ciernal accompliflinient, when they find thefe proi-nifes gloriouQy fulfilling, and the life of heaven aftually begun ? When they no longer view heavenly objeds, through, as it were, a dim mirror, but have an intuitive comprehcnfivc difcernmenr of them ? When th?re will be no tempter to vex their minds vvitli fufpicions of their own fincerity, nor any moral imperfetflion to weak- '!n the evidences of cheir title to the divine favor. BefiJes faith and hope will in a great mcafure ceafc as to their ufe. We greatly need thele graces in the prelent ftate of imperfeflion and fin. Y/e need faith to give U3 right notions of God and of his gracious purpofes to the chiWren of men —We need hope to carry us through the trials and difficulties of life — We need both to influence us to holy love, to purify our hearts, and to make us meet for heaven. But we fhall hivt no need of the evidence of faith, when we know xi we are known ; there will be no occafion f;or the comforts of hope, when there will be nothilig to give us un- cufmefs i we fliall not want arguments to prove that God is good, v/hea \vc are adlually admitted to than Faith or Hope'. X7| to a felicity, large as our defircs, and equal to our capacity of enjoying. We fhall have no ufe for thofe flow and impcrfcft methods of attaining knowlege and purity, which we ought to improve here, when we fhall have fuch clear and diftinft views of God and divine truth, as will immediate- ly transform our fouls into an entire correfpond- ence. We fhall not need the means when we have attained the end. We may therefore without im- 'propriety lay, that faith will be fwallowcd up in vi- fion, and hope in enjoyment. But then charity will be in perfecflionu This illuftrious virtue will not only promote, but it will be one principal in- gredient of" our happinefs. We fhall be able to contemplate on the great FirftCaufe without inter- ruption from the cares and amufements of this prefcnt evil world, or the impertinent fuggeftions cf a bufy adverfary. We fhall fee his divine per- fedions in a glorious harmony ; and fhall bthold his infinite wifdom and goodnefs where we leaftex- pefleil them. And tranfported with gratitude and holy joy, we fhall join the glorious fpirits around the throne in fmging praifes to God and the Lamb. Our love will be pure and intelligent ; our grati- tude fincere ; and our praifes without interruption. Even in the prefcnt flate, where our knowlege is To imperfefl, when we contemplate the works of God with ferioufnels and attention, efpecially when we look into the glorious fcheme of man's redemp- tion, we meet with fuch difcovsries of the divine perlediona 174 Charity more mceUent perfedlions as furprize and aftonifh us ; but how many new wonders will arife before the glorified mind ? We fl:iali then have a more juft fenfe of our own unworthinefs, and a clear perception of the blefllngs which Chrift hath purchafed for us ; we fhall be able, according to our meafure, to com- prehend, what is the breadth, and length, and depth, and height, of redeeming love, and fhaii know, in a higher fenfe than we can now conceive of, the love of Chrift, which infinitely furpafies the know- Icge of the higheft feraph. With the deepeft hu- mility, we fhall proftrate ourfelves before the throne of the all-perfccl Jehovah, and caft our crowns at his feet. With pleafing admiration, we fhall look on our once crucified but now exalted Lord, and think on his ftupendous love, who, tho* he was rich, for our fakes became poor, that wc through his poverty might be rich. We fhall blefs the "' God and Father of our liOrd Jefus Chrift, who hath blelTed us with all fpiritual blef- fings in heavenly places in Chrift." Wc fhall a- dore that grace, which hath triumphed over our unworthinefs, forgiven our iniquities, healed our moral diforders,condu6led us through the fnares of this evil world, and brought us fafe to eternal glo- ry. Having much forgiven we fliall love much. As the capacities of our fouls will continually expand, our knowlege of God will increafe, and we fhall be transformed more and more into his image -, and the more we fee of God, and partake of his goodncfs, the more elevated will be our ex- preGions of admiration, of love, of joy and praife. tha^ Faith er Hope, 1 75 Wc ihall rejoice with our brethren in glory. In heaven we fhall feel no angry paflions, no murmur- ing difcontent, no fecret envy j we Ihall be free from wrangling controverfies, and pcrverfc difput- ings ; the bleflcd inhabitant? will be of one heart and of one mind ; they will be united in one noble fo- ciety i they will mingle their converfation and their praife. They will congratulate one another, and, if need be, help one another. There wjU indeed be no occalion of charity to relieve the neceffitous, or to aCfift the dillrefled, in that blifsful ftatc, whence all forrow is everlaftingly baniftied, and where God himfelf undertakes to fupply every want from his. own inexhauftible riches. There will be no room to cover one another's faults, where none will think or do amifs ; or to exercife candor and tendernels to the ignorant and infirm, where all arc arrived to a full maturity in knowlege and purity. " In one word, God is love, and he that dwellcth in love dwellcth in God, and God in him : and where God dwelleth, all is love, and all is lovely, and therefore all will be happy for ever and ever." What an afFf ding thought is it that the world is fo muQh a ftranger to this excellent fpirit ! that there is fo little charity among the profelfeddifciples of Jefus Chrift ! But with what an ill grace fhall we lament the want of love in others, if we are deftitutc of it ourfelves. It becomes us firft to look to our Qwn hearts, and tofecure that divine principle which '- is lyS Clarify msre excellent, tcol is of fo great importance in the chriftian life, and is foncccflary to prepare us for that bleficd world where perfeft love and good-will reign forever. The love of God is the fountain of all other rational and re- ligious afFedion. Where this is found, the mind is full of goodnefs, and will be ready to all a6ls of kindnefs and love. Let us pray, that God would errant us clearer views of his own divine cxcellen- cies, cfpecially as they are manifefted in Chrift, that beholding his glory, we may be changed into his likenefs, and may imitate his great example by do- ing good to all. This divine love will make us like God ; it will be an evidence that we arc his children -, it will be a fpring of unfpeakable delight in this world •, it will prepare us for heaven, as it will be a main part of our felicity there. " Then conflant Faith and holy Hops fhall die, «' One loft in certainty and one in joy : «' Whilft Thou, more happy Pow'r, fair Charity, ** Triumphant Sifter, greateft of the Three, " Thy office, and thy nature (till the fame, «* Lafting thy lamp, and unconfum'd thy flame, *' Shalt ftill furvive *• Shalt ftand before the Hoft of Heav'n confeft, " Forever bleffing and forever bleft." I* 5 E R M O r^ SERMON VIII. CHRIST preaching to the Spirits in Prifon. * WWIWIIIIll ■IIW'IBI^B ■! ■! .H1..LU— IJUMULJM, I Peter III. 19520. By which alfo he went and preached unto the fp'ir'its in prifon ; which fometimes were difobedient, when once the long-fufferlng of God waited in the days of Noah, while the ark was a preparing, wherein few, that isy eight fouls, werefaved hy water. ^ ^ rirAHE goodnefs of God," fays the apoftle, X " leadeth thee to repentance." This is the genuine tendency of the divine patience and for- bearance i and this is fometimes the happy effect : The hearts of finners touched by a gentle influence Z from 17$ CHRIST pnaching to from above, are affefted with a fenfe of their ingra* titude, receive the imprefllons of religion, and are made v/illing and obedient. This is not always the cafe. Sometimes, alas ! men perverlly encourage themfelves in wickednefs from that goodnefs of God which ought to have a diredly contrary effefl : Becaufe God delays to teftify againfl: their crimes, they rafhly prefume that to-morrow will be as this day, and their hearts are more fully fet in them to do evil. This was the conduct of the inhabitants of the old world ; They were difobedient notwithftanding the wife methods which God took to reclaim them : They abufed his patience and long-fuflrering, till juftice afcended the throne, and doomed them to the mofl amazing deflruftion — " By which alfo he went and preached unto the fpirits in prifon -, which fome- times were difobedient, when once the long-fuffer- ing of God waited in the days of Noah, while the ark was preparing, wherein few, that is eight fouls, were faved by water." — Various have been the in- terprefation of thefe words, which fome have efteem- ed one of the mofl: difficult palTages in the whole Bible. What I propofe is to fhew-^Whom we are to tinderftand by " the fpirits in prifon" — HowChrift went by the Spiric and pre;ached to them— ^Their inattention to the divine admonitions, and mifim- provement the Spirits in Prifon, 'jhq provement of the long-fuffering of God — The af- tonifhing cataftrophe they hereby brought on them- lelves — VVhile die few who believed and repented were faved. vVhcn I have thus led you to the true meaning of the words, I (hall add thofe pradi- cal refledioas which naturally arife from the fub- jcd:. Firft, I am to fay who are intended by *' the ^ fpirits in prifon." Some of the ancient fathers fuppofed, that the apoftle intended the fouls of the faints confined in fome part of Hades, as in a prifon, which they cal- led Limbus Patrum ; that the foul of our Saviour went, in the fpace between his death and refurredi- on, to this place, releafed them from their confine- ment, and tranflated them to heaven. § The church of Rome took advantage of this opinion to introduce the;r favorite doftrine of Purgatory, v>?hich hath greatly added to the revenues of the church, and given their priefts an unreafonable af- cendency over the confciences of men. — The inter- pretation of our text, which gave ccsafion ro this abfurd doctrine, hath no foundation in fcripcure or reafon, and yet there have been proteftant writers, of confiderable name in the learned world, who have embraced it. '^ § See Dr. Benfon's Diflcrtntlon on this te«t. I So CHRIST preac^ng to A learned divine [) of the laft century imagined, " that the difobedienc fouls mentioned in our text were in hell, not in the loweft regions, but in the more tolerable parts thereof, that Chrift in his fpi- rit preached to them, and prepared them by the glad tidings of the gofpel, and after carried them to heaven in triumph, as a glorious fpoil taken out of the jaws of the devil." But as Dr. Benfon juftly obferves, though " St. Peter hath mentioned our Lord's preaching to the fpirits in prifon, yet he fays not one word of his delivering any from thence, or of his tranflating them to a ftate of glory and hap- pinefs." Some have tho*t this notion of Chrift's preach- ing to the fpirits in prifon, in the time between his death and refurredion, countenanced by that ar- ticle in the creed called the apoftles' '* He defcend- €d into hell." But this creed is falfly afcribed to the apoftles. It was not compofed till long after their day. — This article of ihe defcent into hell was not at firft inferted in it •, and it is quite uncertain what was intended by the words at the time they were introduced, fo tliat nothing can be ar- gued from them, with refpecft to the meaning of our text. And feeing this paflage in the creed,as it now Hands, is quite dark and unintelligible, and rather leads ro erroneous fentiments, than conveys any important truth, it had much better be wholly omitted, II Dr. Henry More. See his works, page 18. the Sprits in Prifon. igi omitted, when we teach our children this fummary of chriflian faith. To go on, Calvin, an interpreter one among a thoufand, taught, § that by the " fpirits in prifon'* the apoftle intended the fpirits of good men in a feparate ilate. Thefe fpirits, he fuppofes were happy before the coming of Chrift, but a great acceflion was then to be made to their happinefs. They therefore ear- neftly looked for that great event and the promifed falvation, as v;atchmen look out from a watch-tow- er. And according to their expedlation, the grace of Chrift was manifefted to them, and they partook of the blefled influences of his Spirit. — This con- ftrudion of the words fcems by no means natural and eafy, and in order to fupport it, we mud con- clude either that the apoftle called thofe difobedienc who were poftefTed of a principle of holinefs, or that in writing he put one cafe for another, contra- ry to all the rules of fyntax j f neither of which is eafily to be admitted. The late Lord Harrington fuppofcd, that the Lo- gos had refided in a vifible manner at the entrance of paradife, to guard the way to it — that when the world was to be deftroyed, this Logos lef: the place of his refidence and went into the ark , — that § Vid. Calvin Comment. In Loc. t r>ifcrepr.t (fatcor) ah hoc fenfu gracca fyntaxis. Calvin. i82 CHRIST preaching to — that " he preached to thofe, whom God had fhut np in it as a prifon and fafe cuftody ; who had been difobedient all the time that God waited with pa- tience on the old world ; which was while Noah was building the ark •, but became obedient, after that the Logos, going into the ark, preached un- to them," % But to this it is replied, " It is not evident that Noah's family were difobedient all the while that the ark was preparing— that they were converted in the ark — or that the Logos preached, or fo much as rcfided in the ark — Befides, the ark is no where called a prifon, nor is it the ufual phrafeology of fcripture to call living men by the name of fpirits, whereas that v/ord is often applied unto the dead." Mr. Hallett fays, " it feems pretty plain, that, before the coming of Chrifl, death was a ftatc of infenfib'ility. But as our blefied Saviour carried the penitent thief into heaven with him, fo he feems to have awakened the fouls of all the good men that had died before him from the beginning of the world. In this fenfe, fays he, it feems neceffary to underftand what the apollle fays, i Pet. 3. 19. By which fpirit (or foul of Chrift, when feparated from his body) he went and preached unto the fpi- rits in prifon." i: But perhaps it is not fo plain as this learned writer feems to think it was, that the old «?J Lord Barrlngton's dlffertation on this text, at the end of his efTay on the fcveral difpenfations of God to mankind, \ Mr. Hallett's note on Heb. 1 1 . 40. in his continuation of Mr. P;er;e's p-raphrafe. J he Spirits in Prifon, 182 old teftament faints flept till the coming of Chrift, many pafiages of fcripture look the other way •, and the Jews ufed to exprefs their belief of the hap- pinefs of the righteous immediately after their death, by faying they were carried to Abraham's bofom. Our Saviour countenances this opinion when he fays of Lazarus, that " he died and was carried by the angels into Abraham's bofom. * Our Lord's argument from God's faying of himfclf, " I am the God of Abraham, and the God of Ifaac, and theGod of Jacob," naturally leads us to conclude not only that there would be a glorious refurredlion of the faints, but that they did in the mean time exift and a6l in a feparate (late. " God is not the God of the dead, but of the living." -f- Befides, who can ima- gine, that when Chrift is faid to have preach- ed to the fpirits in prifon, it was intended that he went and preached toperfons in a (late of abfolute infenfibilicy ? or that, by thofe who were dilbbe- dicnt in the days -of Noah, we are to underftand all the faints who had lived before the coming of Chrift. I fhall only add the interpretation of the excel- lent archbifhop Leighton. He fuppofes, that our text refers to " the miffion of the Spirit, and preach- ing of the gofpel by it, after his refurreftion, preaching to finnersand converting them according to the prophecy, which he firfc fulfilled in perfon, and * Luke 16. i2, f Matthew 22. 32. I S4 CHRIST preaching ts and afcer more amply in his apoftles. That pro- phecy Ifaiah Ix. i. The Spirit upon him, and it was lent from him on his apo(tles, to preach to fpirits in pri(an, to preach liberty to thofe captives, cap- tive fpirits ; and therefore called fpirits in prifon, to illuftrate the thing the more, by oppofition to that Spirit of Chrift, the Spirit of liberty, fetting them free ; and this to fhow the greater efficacy of Chrift's preaching than ofNoah's, though he a fignal preacher of righteoulnefs, yet only himfelf and his family, eight perfons faved by him, but multitudes of all nations by the Spirit and preaching of Chrift in the gofpel." f This fenfe of the words is very agreable to fcripture language, and might eafily be admitted, were it not that our Saviour's preaching to the fpirits in prifon is exprefly limited to the days of Noah, and to the time when the ark was preparing ; and therefore can by 4io rules of inter- pretation be underftood of Chrift's perfonal preach- ing after he had affumed a body, or of his preach- ing by his Spirit in the apoftles. Having given an account of the interpretations of this text, which we think ourfelves bound to re- :jc6l, ^ it remains that we endeavor to fhow what is the t Leighton's comment on i eplftle Peter, vol. I. p. 91. % Other folutions of this paflage may be feen In Dr. Ben- foa's judicious difTertation annexed to hisparaphrafe on the f.jit epiille of Pe'.er, the Spirits in Prifo'n, 185 the true meaning of the words -, and they feem to be rendered difficult, more by the attempts that have been made to explain them,* than by any ob- fcurity in the text itfclf. ^he mod general and obvicus interpretation of this pafTage is, that ** by fpirits in prifon" the apof- tie means the fpirits or fouls of the wicked inhabi- tants of the earth, who lived before the flood, and who are now fhut up in fome part of Hades, as in a prifon j and are referved to the judgment of the great day. We obferved before, that it is not ufual in fcripture to call living men by the name of fpi- rits, but this word is often ufed of thole who are in a ftate of death. " The fpirit lliall return to God who gave it. "J " The fpirit^ of juft men made pcrfc(5l." [| It is not faid in our text, the fpirits that were in prifon, as it is faid they were fometimes difobedient, but the fpirits /» prifon, now in prifon; who after their death were imprifoned, and dill re- main in cuftody. The words fpeak their prefenc condition in confequence of their former difobedi- ence. It is not faid that Chrift preached to them while in prifon, he preached to thofe who are now in prifon, while they were upon earth, not in hell, purgatory, or any other place in the invifible world. — The place where wicked men are confined after death is, with great propriety, called a prifon, as X Eccl. 12. 7. lilieb. 12,. -.-J. A a 1 86 CHRIST preaching to they are held there in fafe cuftody, fo that there k no elcaping. *Tis faid, § " When the thoufand years are expired, Satan (hall be loofed out of pri- Ibn/* The fame Greek, word is ufed as in the text — Of this prifon, this receptacle of feparate fpi» rits, Chrift hath the keys. " And hath the keys of Hades and of death." J We are to enquire in the frcond place — How Jefus Chrift " went and preached " to thefe fpirits in prifon. There is no reafon to fuppofe that our Lord preached to the antediluvian finners in per- fon, or in a vifible appearance ; on the contrary^ the apoftle, after having fpoken of Chrift, as " quickened by the Spirit/' fays, " by v^hich alfo,** i. e. the Spirit, " he went and preached to the fpi- rits in prifon." — When it is faid he went, it dotK not neceflarily imply a removal from one place to another, the apoftle feems to ufe this expreflion in conformity to the phrafeology of the old teftament, when God renciarkably appeared in any work of his providence, efpccially when he was pleafed mira-' culoufly to interpofe. Thus it is faid, *'• the l,ord came down to fee the city."— "And theLord faid— • " let us go down."ll — " lam come down to deliver them." ^ So Chrift went and preached in the days •fNoah,he gave the antediluvian finners the plain* eft, § Rev. 20. 17. X Rev.'i.'iS. y Gen. 5. 7. f Exod. 3. f* fbe Spirits in PH/ok. i2j eft and cleareft warning by that holy patriarch, it was as it he had himfelf come to declare their danger to them. The apoftle Paul ufes the fame kind of language, when he fays of our Saviour, he *' came and preached peace to you which were afar off." f He came by his apoftles, as in our text he went by Noah, who had the influence of that Spirit which dwelt in Chrift without meafure. By a number of pafTages in the old teiiament, it feems as if the kingdom of grace was, even from theeftablifhment of it after the apollacy of man, un- der the diredlion of the Logos, who was " in the « form of God," and thought it not robbery to ap- pear in the chara6ler of God — of the infinite Jehovah ; as he afterwards " took upon him the form of a fervant'* and was " found in fafhion as a man •,'* He was the Lord — Jehovah, who fome- times condelcended to make a vifible appearance to the patriarchs — He was the Angel of the cove- nant, who prcfided in every dilpenfation of the kingdom of God, who fent his prophets and mcf- fengers from time to time to bear teftimony to the truth of religion, to inftrufl and reform mankind. He infpired Noah, who is called in St. Peter's fc- cond epiftle "a preacher of righteoufnefs," % mofi; probably,becaure he was fent to warn the antediluvi- ans of the approaching cataftrophe,^ to exhort thenj to repentance and the pradice of rightcoufnefs. It i.s no t Ephefians 2. 17. $ 2 Peter 2. 5. iS8 CHRIST preaching to |io very diftant conftruftion, to fay Chrift did what he fcnt his fervant Noah to do, whom he infpired and affifled in his preaching. And what can be more natural than to fuppofe, that while the holy patriarch was, by the diredion of heaven, preparing tht ark for the fecurity of himfclf and family, he frequently teftified againlt the impiety, diffolute- nefs and vice of the men of that generation, and warned them to flee the wrath that was to come ? This is what his own benevolent mind would na- turally prompt him to, and we might reafonably exped that he would be imployed on this errand by the God of heaven, as this is perfedly analo- gous to his ufual method of dealing with finful men. Pie warns them of their danger, before he executes his vengeance upon them ; and calls them to repent, before he overwhelms them with de- flrudion. Thirdly, We are told the inattention of thefe Tin- ners to the divine admonitions, and their mifim- provement of the long lufn.Tingof God. That in- finite Being, who is not willing that any of his crea- tures fnould periih, but hr.d rather they would turn and live, did not deal with the anted luvian finners as he juftly might have done. They had corrupted their way, and were guilty of tht grofTcft enormi- ties ; but he was kind and gracious to them, and nfed means to reclaim them from their vicious prsdices. The Spirit of God ftrove with them ; Noah the Spirits in Prifon. iJo Noah preached to them : But they would not be reclaimed, they turned a deaf ear to the kind warn- ings of heaven, and continued in their difobediencc, this aflforded an opportunity for the exercife of the patience and " long-fuftering of God which wait- ed in the days of Noah." It is an awful account which is given of the moral ftate of the antedilu- vian world in the fixth chapter of Genefis, " The earth was corrupt before God ; and the earth was filled with violence. And God looked upon the earth, and behold it was corrupt, for all flefh had corrupted his way upon the earth. And God faid unto Noah, the end of all flefh is come before me ; for the earth is filled with violence through them : and behold, I will deflroy them with the earth." But even when they had arrived at this height of wickednefs, and feemeS quite ripe for deftruflion, God forbore to punifh them, " And the Lord faid, *' my Spirit fhall not always ftrive with man, for that he alfo is flefh, yet his days fhall be an hun- dred and twenty years." The Chaldee paraphrafe has it, " A term fhall be given them of one hun- dred and twenty years, if they will convert.'* f So long God would defer the judgment with which he had threatned them. So long he would aive them a fpace for repentance, by which their ruin might be prevented. In all this time Chrift preached to them by his Spirit, under whofe infpi- ratiofljNoah faithfully iet before them their fin and the f Vid. Ainfworth's Ann, 1 9 b CH RISt preaching to the danger they were in of the righteous judgment of God. Fourthly, We are to take notice of the amazing cataitrophe thefe finners brought upon them- felves. God waited long on the old world, but the time of hi< patience was limited, at the • end of one hundred and twenty years the flood came and fwept them all away. " In the fecond raoath, tne leventh day of the month, the fame day were ^11 the fountains of the great deep broken up, and tne wmiows of heaven were opened. And the ram was upon the earth forty days and forty nights. And the waters prevailed exceeding- ly u^x).: the earth •, and all the high hills, that were under the whole heaven, were covered, and all flefh difd that moved upon the earth. — And they were deifroyed from the earth. And Noah only remain- ed alive, and they that were with him in the ark." * God gave them a fpace to repent,and they repented not ; and at length fudden deftrudion came upon them. It was fudden though it had been fo long prcdifled, becaufe they defpifed the warning, and o^ave no attention to the admonitions of that faith- o ful preacher of righteoulnefs whom God lent unto them. They went on in their bufinefs, their di- verfions, and their fins, till they found thcmfelves adlually involved in the ruin they had made light €f. " They did cat, they drank, they married wives, * Genefxs 7. ti. &c. ibe sprits in F^rifin. i^» wives, they were given in marriage, until the day that Noah entered into the ark ; and the flood came and dcftroyed them all." f Happy for them, had this been the whole. Alas ! this amaz- ing judgment put an end to their time of probati- on, it did not put an end to their exiftence. Like the evil fpirits whom they had refembled in their impiety, they were referved in chains unto the judgment of the great day. Our text fpeaks of them as " Ipirits in prifon,'* now in prifon, it affords no glimmering of light, no reafon to ex- pedl that the prifon doors will be opened, till they are opened to bring them before the tribunal of their judge. Fifthly, Our text leads us to obferve, the falva- tion of Noah and his family in this general devaC- tatlon. " Wherein few, that is, eight fouis were faved by water.** Out of the water — in or amidft the water — by water — by the means of the water—- were carried fafely through the water — or were faved during the time of the deluge by water, thus varioufiy are the words rendered by critics. What- tver is the exa6t tranflation of the original words in this place, the plain meaning is, that thefe eight perfons were preferved, when the reft of the warld were deftroyed in the deluge* However others defpifed the prediflion of the judg- ment whichGod would bring on an ungodly world, Noah t Luke 17. 37, 192 CHRIST preaching to Noah believed the divine threatning, and repaired with his family to the ark, which by the di- redion of heaven he had prepared,and by this wife condu6t faved himfelf and his houfe. " Noah on- ly remained alive, and they that were with him in the ark.'* J " By faith," fays, the author of the epiftle to t]ie Hebrews, § " Noah being warned of God, of things not feen as yet, moved with fear, prepared an ark to the faving of his houfe." This temporal falvation was an emblem and a type of that eternal life to which by the grace and mercy of God he became entitled, for while by his faith and obedience he " condemned the world," he <« became an h?ir ot the righteoufnefs which is by faith." The like figiire whereunto, even baptifm doth now fave us," as m the words following our text, " not the wafhing aV«^ the filth of the flelh, but the anfwer of a good confcience towards God.'* As the ark was the means of preferving Noah and his family, fo baptifm, if accompanied with inward holinefs, or the anfwer of a good confcience, will fave chriftians from eternal ruin through the refur- redion of Jefus Chrift, Having endeavored to illuftrate the words of our text, I am now to lead you to fome pradical refledions. And in the firft place, 'Behold the goodnefs and forbearance of God ! He " law that the wickednefs % Gcnelis 7. zj, ' § Hebrews 11. 7. the Spirits in Prifofu ip3 wickednefs of man was great on the earth, and that every imaginarion of the thoughts of his heart was only evil continually." So that it is faid, " it repented the Lord that he had made man on the earth, and it grieved him at his heart." The words are exceeding ftrong, and emphatical, and were defigned to exprefs God's infinite difpleafure at their flagrant and enormous guilt •, which was fuch, that he determined to cut them off from the face of the earth ; and yet he forbore to punilli t|icm^ he feemed loth to give them up, and to enter on his work, his ftrange work •, and bring to pafs his a6t, hisilrange aft. -He defer'd it that they might haVe opportunity to repent, and fo prevent the threatned evil. You have in this inftance a ftriking dlfplay of the goodnefs of God, and a fpecimen of his method of dealing with finners. The whole courfe of his moral government (hows that he loveth righteouf» nefs and hateth all the workers of iniquity. The perfeclion of his nature difpofes him to teftify againft a thing fo vile and deteftable as fin is ^ his redoral holinefs obliges him topunifliit, Burjuf- tice doth not immediately feize the offenders* God bears wi^ their perverfenefs and ingratitude, and e* ven waits to be gracious. To this his patience and long-fuffcring it is owing, that we are any of us on this fide the grave, that we are out of everlafting burnings ; To this it is owing that you fiili hav^ B b the 194 CHRIST' preaching to the advantages of die gofpel, that you enjoy the means of grace, are favored with the drivings of the Spirit, and, after all your provocaiioHS, are in- vited to the happinefs of the gofpel. God's infi- nite abhorrence of fin ferves to illuftrate his ^ood- nefs in bearing with the finner, he bears with thofe "who continually afFront and difhonor him, he bears with them and continues their exiftence, when with infinite eafe he could punifh — he could deftroy them. This is not after ihe manner of men. Their patience is foon exhaufted -, they know not how to put up affronts, or to bear injuries, efpecially from thofe whom they have obliged by a6ts of kind- nefs and love. But God always a6ls like him- fclf, like a Being of boundlefs goodnefs and grace. " My thoughts, are not your thoughts, neither are your ways my ways, faith the Lord, For as the heavens are higher than the earth, fo are my ways higher than your ways, and my thoughts than your Thoughts." [| Efpecially his thoughts of good- nefs are unutterably — infinitely fuperior. How ouqhtfuch amazing benevolence, fuch vaft obliga- tions to affeft our fouls, and to melt them into peni- tence, love and obedience ! How bafe ! how un- grateful is it, to make no other return to our kind benefa6tor, than rebellion and difobedience ! And yet is not this too much the temper, and the prac- tice of mankind I The goodnefs of God doth not lead men to repentance. — On the contrary, by con- templating ![ lujalv 55. 8, "9, the Spirits in Prifon. j^^ templating his love, his grace, and forbearance wc are naturally led to refled, In the fecond place, on the obduracy and ingra- titude of human nature. Though God waited on the old world all the while the ark was preparing, and Noah reafoned with them of righteouihefs and the judgment that was coming upon the world ; yet how few were wrought upon ! only the preach- er's own family -, none others repented j none others iicd to the ark for fafety. We are ready to won- der at their {lupidity,and to condemn their unbelief and impenitence. But how nearly do we refemblc them ! We ha.ve continual admonitions, not of a flood of water^not of any general temporal judg- ment approaching, though we arc not fecurc from public or private calamities j but we arc told, that die Lord is at hand, that death is nigh, even at the door, and that after death is the judgment. At the iiime time, wc are point- od to an ark of fafety, Chrill Jefus is preached in our llrects, we are invited to partake of the blefiings of his kingdom, through this man are preached to us repentance and remiffion of fins. How few attend to thefe call^ ' Do not the moil piyi far away rh;i evil day, .nnd encourage themfelves in their impenitence, becau!e jnu^g'Ttent is delayed ? Do not fomc prefumc oa the divine goodnefs, and harden their minds againa ih- v;arn- ings they have in the word and providence ot Gou bvcaufe he is patient and long fulTering ? " ""- ' caulc i^^ CHRIST preaching to caufe fentence againft an evil vvork isnot execut- ed fpeedily •, therefore the heart of the ions of men is fully fet in them to do evil." Forbear then to cry out of the antediluvian fin- ners ; turn all your refentment againft yourfelves, condemn your own ingratitude, your own obdura- cy, your own impiety. What fiiould you think of one of your fellow-men who fhould condu6t to- wards you, as you conduct towards the blefled God ? Should you not think, you ought to defpife, reje6l and puniOi him ? — It is not pofiible, that one of your fellow-creatures fhould treat you with fuch bafe ingratitude as you difcover to this great- eft and bed of beings ; becaufe you have never been able to confer fuch vail obligation:,. How ought you then to abhor yourfelves, and to repent in dull and afhes ! How readily ! how heartily ihould you return to him through Jefus Chrift ! Notwithftanding all your provocations, he is rioc willing that you fhould perifl^, he is ftill ready to receive you into the arms of his mercy, to bellow eternal life and happinefs upon you. How unrea- fonable ! how ungrateful I to mifimprove this his goodnefs to a purpofe direftly contrary to it's ge- nuine tendency, and his gracious defign ! to continue in fin becaufe his grace abounds ! Nor is fuch a condu(5l more criminal than it is dangerous. God is merciful and gracious, bjut he is alfo holy and righteous : he bears long, but he will not bear al- ways : His Spirit flrives with man, but this Spirit msy ih& Sprits in Prijo«. 1^7 may be refiftcd, he may be grieved, he may depart fo as never to recurn. God may lay with refpeft to you, as he faid wher\ provoked by the Tinners of the old world, "my Spirit Ihallnot always drive with man." They had their day of grace, they did not improve it, and the moft awful deftrudion came upon them. Which leads us to remind you. In the third place, of the power, the juftice <«id leverity of God. What a dreadful day was it when the flood came, when " the fountains of the great deep were broken up, and the windows of heaven were opened," and the rain poured down in cataradts forty days and forty nights, and the world was involved in one general ruin ! Parents •with their children, hufbands and their wives, bre- thren and their fillers ! Thofe who had been com- panions in wickednefs were now companions in diftrefs ! Think — you heard one calling to another for help, but none able to help himfelf in this fcene of mifery. Imagine them climbing the highefl rocks, and afcendlng the loftieft mountain for fafety ; but foonfinding tlie loftieft fummits, and the talleft mountains covered with the waters, which continu- ally increafed, till all was dellroyed ! and while they could find no hope ofrelief, beholding the ark con- ducted fafely by an almighty in vifible Pilot, through this univerlal devaftation. Now they faw tlie wif- dom of righteous Noah, wlio had repaired to the only 198 CHRIST preaching to only place of fecnrity — They refleftedon their im- pious fcofFs at that holy man, and their contempt of his warnings— They view him fecure under the divine protefllon, but find themfelves devoted to inevitable perdition — finking into death — into e- ternity. What a dreadful pi6lure is here ! — Whofe hearts doth not recoil ! — Who doth not tremble at* the fight when it riles up in his imagination ! •1 ■ But remember, ihat the world is referved for a yet more awful deftruflion, as we are taught by St. Peter, 2d F pi file, iii. 5, &c. " By the word of God the heavens were of old, and the earth Hand- ing out of the water, and in the water : whereby the world that then was, being overflowed with wa- ters periflied. But the heaven, and the earth which are nov/, by the fame word are kept in (tore, referved unto fire againft the day of judgment, and perdition of ungodly men." You now live at eafe, you are laying fchemes for futurity. — Your Lord delayeth his coming, he bears with your impiety and folly ; " he is long-fuffering to us-ward, not willing that any fliould perifli, but that all fliould come to repentance." This is his defign, this is the tendency of his goodnefs.— You perverfly abufe his patience, and encourage yourfelves in a life of dif- fipation and vice. " But the day of the Tord will come as a thief in the night, in the which the hea- vens Paall pafs away wUh a great noife, and the ele- ments fliall'melt with fervent heat, the earth alfo and the works that are therein fliall be burnt up." the Spirits in Prljon^ ip^ Image to your minds the aftonifhing fcene which is here defcribed. Can you conceive any thing more tremendous ? When we fee the heavens in a blaze, when the arrows of the almighty are darted around us, and the peals of thunder found loudly in our ears — When the earth {hakes under our feet, and we fear left it Ihould open and fvvallow us up, or left our dwellings fliould fall and bury us in their ruins, we have fome idea of the majefry and power of God. But thefe are only faint emblems of the amazing terrors of that day, when all nature will diflblve, and the fire of an angry God will be enkindled on the earth ! — What is the moft near and penetrating lightning to a world in flames, and all conluming in one general conflagration ! — What is the moft violent (hock of an earthquake, which caufes our habitations to reel and totterj or perhaps lays wafte a town, a city, or country, to the crufli of a world, and the entire overthrow of all the works of nature and of art ! — When we think of this dreadful cataftrophe, inadequate as our conceptions are, well may our flefh tremble for fear of God, and we be afraid of his judgments ! " There is in general," fays' Dr. Burnet, " a great analogy between the two deluges, that of wa- ter, and that which will be of fire. At the flood, the windows of heaven were opened above, and the abyfs was opened below -, and the waters of thefe two joined together to overflew the world : In like manner. 2od CHRIST preaching to manner, at the conflagration, God will rain down lire from heaven, as he did once upon Sodom -, and at the fame time the fubterraneous ftorc-houfes of fire will be broken open ; which anfwers to the dif- riiption of the abyfs : and thefe two meeting and mingling together, will involve all the heaven and earth in flames.— Where are now," he adds, *' the great empires of the world, and their great imperi- al cities ? Their pillars, trophies, and monuments of glory ? Shew me where they flood, read the. infcription, tell me the viftor's name. What re- mains, what impreflions, what difference or diftinc- tlon do you fee in this mafs of fire ? But it is not cities only, and works of men's hands, but the cverlafting hills, the mountains and rocks of the earth, are melted as wax before the fun j and their place is no where found. Here fl:ood the AIps^ a prodigious range of fl:one, the load of the earth, that covered many countries, and reached their arms from the ocean to the Black Sea j this huge mafsof fl:one is foftened and diflblvcd, as a tender cloud, into rain. Here fliood the African moun- tains, and Atlas with his top above the clouds. There was frozen Cancafus, and Taurus, and Imaus and the mountains of JJta. And yonder towards the north, fl:ood the Riph^an hills, clothed in ice and fnow. All thefe are vaniflied, dropped away as the fnow upon their heads, and fwallowed up in a red fea of fire. " Great and marvellous are thy works,. Lord God Almighty •, juft and true are thy ways, thou King of faints." f In the mldfl: of this genefal devailation, they will behold the Lord in the t Burnet's Theory, vol. 2. SlI"} ihe Spirits in Prifon^ 201 a\r, coming to take vengeance on a guilty world, not by depriving finners of their exiftence, but by dooming them to hell, to dwell in everlafting burn- ings. This fecond death will be the principal ob- je6t of their fear. Gladly would they be confumed in the general burning — Gladly would they hear a fentence of annihilation — But to appear before their Judge — Before a Judge, whom many of them have defpifed and rejeded — A Judge, who comes to ex- ecute the threatnings of his word, and to overwhelm them with irrefiftible defl:ru6lion — What terror and diftra<^ion will feize their guilty breads ! — They will be ready in their aftonilhment and defpair, to fay to " the rocks and the mountains, fall on us, and hide us from the face of him thatfuteth on the throne, and from the wrath of the Lamb : For the the great day of his wrath is come ; and who fhall be able to (land ?'* But ah ! where will be the rocks to fall on you ? or the mountains to cover you, when all will be melted with fervent heat ?-— You muft appear before an omnifcient Judge, an,! at his tribunal give an account of the things done in the body. You muft hear a black catalogue of your fins, every one of which will be as a dart ftriking through the liver — a fword piercing to the heart. Yes, thofe fins you are not now afliamed 10 commit, which, perhaps, you pride yourfelvesin,will give you the mod uneaiy reflexions, when you find that for them you are bro'c inr.o judgment. Your guilt will ftrike you dumb, you will wiil-i,but wiflies will be in vain, that you could recall the unhappy C c momenrs 202 C H R I S f preaching to moments of your pad life — that you might have another (pace for repentance. But, miferable finner, doft thou, like the fcoffers fpoken of by St. Peter, make a mock at religion, and ridicule the expcftation of Chrift's coming to judgment ? or doft thou fay in thine heart, " my Lord delayeth his coming ;" and on this prefump- tion indulge to fenfuallty and wickednefs ? Hear the warning which our Lord hath given ; " the Lord of that fervant fhall come in a day that he iooketh not for him, and in an hour that he is not aware of, and ftiall cut him afunder, and appoint him his portion with hypocrites, there will be weep- ing and gnafhing of teeth." Several pafiages fpeak of the coming of Chrift to judgment as a thing fud- den and unexpetSled, and which will furprize the fmner in his lecurity, his mirth, and his wicked- nefs. Our Lord tells us, " as it was in the days of Noah, fo fhall it be alio in the day of the Son of man, they did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came and deftroyed them all. Likewife alfo as it was in the days of Lot, they did cat, they drank, they bought, they fold, they planted, they biiilded, but the fame day that Lot went out of Sodom, it rained fire and brimftone from heaven and deftroyed them all, even thus fhall it be in the day when the Son of man is revealed." But be this as it may, the fovereign Lord of life may fay, " thou fool, this night thy foul fhaU the Spirits in Prifon. 203 (hall be required of thee." And death will be the end of the world with you. If it find you unpre- pared, it will put an end to all your hopes and en- deavors •, your fouls will be kept in prifon, in fafe cuftody, like the fpirits of the antediluvians, to the judgment of the great day. ' Then they will be loofed, not to renew their crimes, but to receive the punifhment of them — to receive their final fentence, and to enter upon their evcrUfting doom. It will aggravate their mifery to behold the righteous fe- cure under the divine protection, and happy in the fmiles of their Judge. They will fee the dead ia Chrift arifen, and with thofe faints that (hall be alive at his coming, caught up to meet the Lord in the air; where, at a diftance, they will behold the defo- lation brought on the earth, and with humble gra- titude give glory to him that hath loved them and wafhed them in his blood. This amazing diftinc- tion will give them the moft pungent fenfe of their own folly ; while they will be obliged to own the wifdom of thofe who have in time provided for c- ternity. Which leads me In the laft place, To contemplate the fafety of thofe who believe and obey the meffages of God. At the fame time that God executed his vengeance on the impenitent world, he difcovered his pater- nal care of thofe who believed his threatnings, and put themfelves under his prote<5lion. They were faved and referved to replenifh the earth. So thofe who are admitted into the true church, not only by an 204 CHRIST preaching fOy Sec: an extei'nal wafhing, but by the renewing of the Holy Ghoft, will be finally faved by Chrift. Not only eight fouls, but an innumerable multitude, -which no man can number, will be found among the triumphs of divine grace, and will, by their grateful acclamations, add to the magnificence of that glorious day ; which will be the day of their redemption from the grave — the day of the glad- nefs of their hearts — the day of their entrance in- to the joy of their Lord. — BleiTed be the God and Father of our Lord Jefus Chrift who hath provid- ed for our, falvation from fin and death, as he did ofoldforthe prefer vation of Noah, bycommanding liim to prepare an ark. Noah would have loft the fe- curity which God defigned for him, if he had dif- believed God, and had not entered into the ark. So if you negled Jefus Chrift, if you continue in un- belief and impenitence, you will mifs the falvation of the gofpel. You will foon kave this world, it is of infinite importance, that when you become fepa- rate fpirits, you may not join the fpirits in prifon, but may be admitted into the fociety of the fpirits of juft men made perfect, and be forever hap- py with the Lord. It is an important admonition "with which St, Peter concludes his difcourfe on the fecond coming of Chrift, " feeing then that all thefe things fhall be diftblved, what manner of perfons ought ye to be in all holy converfation and godli- linefs, looking for and haftcning unto the coming of the day of God." . SERMON I SERMON IX. Redemption by the Blood of C H k I S T. Revelation V* 9, Thou waft flam and hajl redeemed us to God by thy blood. IF you defire to fee a perfe6t charafter, read the hiftory of our blefled Saviour. You behold in this illuftrious perfonage an aflemblage of virtues, without the lead fault or blemiih. Image to your- felf any thing that is lovely, any thing that is ex- cellent, you find it in him. If any one excellency fhine with diftinguifhed luftre, it is love. It was goodncfs, pure difinterefted goodnefs that brought him into the world-r-he exhibited the moft amiable benevolence during the whole time of his continu- ance 2o6 Redemption by thi ance on earth — he gave the highcfl proof of love in the clofing fcenes of life. All the fuflPerings he underwent were for us. Our fins were the caufe, our benefit was the end, of all he endured. The love of Chrift is the admiration of angels : How ought it to affed us, who are fo deeply interefted in it ! With what facred gratitude (hould we re- member, that he was flain to redeem us by his blood 1 Our text is part of a fong, which the faints and angels above are reprefented as finging in hea- ven, in honor of our blefled Redeemer. St. John faw in vlfion a fealed book in the right hand of him that fat upon the throne. When no other perfon was found " worthy to open the book," our l-ord Jefus Chrift, under the reprefentation of " a Lamb that had been flain for facrifice, approached the throne, and took the book out of the right hand of him that fat on the throne.'* And when he had received the book, the heavenly church proftrated themfelves before him •, " and they fung a new fong, faying, Thou art worthy to take the book, and to open the feals thereof ; for thou wall flain, and haft redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation ; and haft made us unto our God kings and priefts 5 and we fhall reign on the earth." We are to difcourfe at this time upon that claufe only, " Thou waft flain, and ha?t redeemed us to Gqd by thy blood." It is proper, Firft, Bl&cd of CHRIST. 207 Firft, To inquire what wc are to underftand by redemption. And then. Secondly, To (how how we are redeemed by the blood of Chrift. Firft, We are to inquire what we are to un- derftand by redemption. This word, irfit*s' original fenfe, intends the pay- ing down a valuable confideration for the recovery of fomething which was once our's, but is now in the pofleflion of another. We buy it again— we purchafc it a fecond time. If it is freely given to us, there is no redemption ; but if we lay down an equivalent, we redeem it. The fcriptures do not always ufe the term in this ftrid and pro- per fenfe. It is often transferred from it's original meaning to a fenfe which contains only a part of it ; or rather, it is applied to things which come under the fame general notion, though they do not agree in every particular. It is ufed, where the perfon or thing was never their'swho are faid to redeem it, but they only lay down a price to purchafe it of another. A Have is faid to be ranfomed, v;hen a fum Is paid for his deliverance from bondage. And by an eafy tranfition the word came to fignify deliverance in general, where there is no price at all paid, but ie is a mere a<5t of power. " The angel," fays dying Jacob, " which redeemed me from all cviL" A- greably, God faith to bis people Ifrael, " I will bring 2o8 Redemption ly the bring you out from under the burthen of the E- gyptians, and I will rid you out of their bondage, and I will redeem you with a ftretched out arm," It follows from the various fenfes in which we are faid to be redeemed in fcripture, as well as from the different words which are ufed in the original texts, to exprefs Chrift's purchafe, that nothing can certainly be determined by thefc particular terms, except that he hath wrought fome great deliverance for us. But if we cannot determine, from it*s be- ing faid that Chrift bought and redeemed his church, that there was a price paid for it*s redemp- tion ; moft certainly, we cannot determine that there was not. And however we might be at fome uncertainty, if it was only faid in general that we are redeemed by Chrift, yet it is very ftrange rea- foning, becaufe redemption is fomctimes ufed in a large fenfe for deliverance from any kind of flave- ry, fubjedion, or diftrefs, without any mention of a price or equivalent ; that therefore it muft be fo underftoodjwhen a price is particularly mentioned •, which is the cafe with refpeft to our redemption by Chrift. We arc not only faid to be bought, but to be " bought with a price ;'* * what this price is we arc told, -f- " Ye were not redeemed with corrup- tible things, fuch as filver and gold, but with the precious blood of Chrift, as of a lamb without ble- mifti and without fpot." And " the Son of man is faid to give his life a ranfom for many." % Whatever • I Cor. C. 20. t r Pet. i. i8, t(>, % Mat. 20. 38. Blood of C H RISr, 209 Whatever makes it confident with the perfcdions of God, and the honor of his government, to par- don and fave man, may be fitly ftilcd the price of our redemption — This price may be confidered as paid to God, as it was what l.e demanded and ac- cepted, and was pleafed to make the ground or rca- fon of his forgiving our fms ai^^d admitting us into favor. On account of this, God confiders us as if we had not finned •, or rather, he accepts of what Chrifl: hath done and fuffered as an equivalent for our fuffering, fo far as to put us into a capacity of efcaping future punilhment. Nor is this all that Chrift hath purchafed for us. In this rerpc(5l " where fin abounded, grace did much more abound." We are not only by the mediation of Chrift delivered from condemnation, but are accepted in the belov- ed, we have peace with God, and have the promife of eternal life and happinefs. All the blelfings which Chrift hath purchafed, or which God hath promifed through him, are included in the fcripture notion of redemption. Btit we are not to fuppofe, that thefe blcflings are actually beftowed on all the children of men. The gofpel makes i: evident they are not, " The fpecial way, terms, and con- ditions," fays Dr. Owen, "•' whereby and whereon finners may be intereft'i^d in this fatisfaftion made by Chrift, are determined by the will of God, and declared by the fcripture." Jcfus Chrift hath made the falvation of men a poflible thing, but they only are adually faved, who fubmi: to Chrift, and are D d broujrli: 2-Ta Kedemption by the tp a conformity to the nature and will of God ^ thefe have an intereft in the promifes, and become heirs of eternal life. The price of iheir redemption was paid by Jefus Chrift ; they are made partakers of it when they become believers : But their re- demption is not compleat till the refurredion, when they who Deep . in their graves will be awakened, and be admitted to glory, honor, and immortality. Therefore the refurredion is called " the d^y of redemption," % and " the redemption of the body." + In that glorious day it will be feen how great blciTednefs Chrill hath purchafed for his peo- ple, he will own and applaud their piety, faith and obedience, and reward them with joy, and everlaft- ing honor — Joy that is now unutterable— glory which cannot be conceived in this prefent imper- fedl ftate. . Secondly, I am to fliow, how we are redeemed by the blood of Chrift ; or how this blood becomes the ground or price of our redemption. In order to give you fome jull idea of this important truth ; I obfervc, Firft, That man had by fin expofed himfelf to punifhment. Every creature is under law to the Creator. The leail breach of this law makes him a fmner ; I need not add that man is a finner, *'• there is not a jull man upon earth that doerh good and finneth not." Who is not confcl- rus of a heart prone to fm, and of innumerable tranfgrefnons ^; F.p>. 4. 3P. t Rom. 8. 23. w- Blood of CHRIST. 211 tranfgrefTions of God*s holy law ? As foon as wc form ideas of God at all, we conceive of him as a holy Being. He hath an infinite love of order and harmony, of every thing which tends to promote un'iverfal good. He hath an infinice fatisfa6lion in that which he himfelf does, bccanfe it is right and fit, agreable to his nature and charafler j and he is pleafed with every thing in his creatures, which re- fembles his own infinite reditude. Sin direclly contradids the nature and will of God ; it mars the beauty of the creation, it tends to introduce diior- der and confufion : The blefled God muft there- fore be infinitely offended with it. In proportion to the degree of his difpleafure, he muft be difpof- ed to make his offending creatures feel the effeds of it. But every fuch difpofition in God is under the diredion of infinite wifdom. He hath the moft wife and good ends in all he does. He is never dif- plcaied without the higheft reafon, and he expref- fes his difpleafure becaufe it is fit and right that he Ihould. it is an injurious rcfledion on the divine charafler, to fuppofe that he infliits evil on any of his creatures, for the fake of gr:itifying any angry pafiions, or furious refentment. This is to make hlni a man like ourfelves. He doth not punilh any for punilhment-fake, nor is it- Hkely he would have fuf- fcred any of his creatures to have finned, if he had not known how tohavebro't good out of evil, as he hath done, with refped to man, by the mediation of Chrift, If punilhment is not likely to anfwer feme valuable 212 Redemption hy the valuable end, we cannot fuppofe God will punlfh. The mere -mifery of his creatures, however they may defcrve it, cannot yield any fatisfaflion to this infi- nitely benevolent Being. We are to confider the glorious Jehovah as the all-wife Governor of the world ; who hath given his creatures a rule of condud, a law which is holy,jull:, and good. This fovereign Lord fets on an exacted throne, from whence he hath an intire view of uni- verfal nature, and orders all things fo as to accom- plifli the wife defigns of his own infinite mind. From hence he obferves his fubjeds in their various fituations, he furveys their moral conduct ; and to ■what their adions tend ; whether they reverence adore and obey him as they ought, or whether they renounce his authority and rebel againft his go- vernment. When they fin againft him, lie is to be confidered not merely " as an offended pcrfon, but as an offended ruler." In this charafler, it feems neceffary, it becomes his divine perfe6lions, to tef- tify againft the violations of his law, and to mani- feft his redoral holinefs. It is right and fit in itfelf, 5t is fuitable to the honor and majefty of the fu- preme Governor, it would be unbecoming his dig- nity to a6l otherwife. " The punifiiment of fin is not a matter of arbitrary appointment, but of rea- fon, equity and juftice." " The fame reafon that there is, why honor and obedience fiiould be at all paid to the laws of God j the fame reafon there is, that Blood of CH R J ST. 213 that this honor flhould be vindicated, after it hath been diminilhed and infringed by fin. To imagine, that God requires obedience to his commandments, and yet that he will not fupport their authority, a- gainft the contempt and difobedience of men ; to fuppofe that God hasconftituted juft and righteous laws to be obeyed b/ his creatures, and yet that he will not maintain that conftitution, by vindicating the honor of thofe laws whenfoever it Ihall be in- fulted by any wilful tranfgreflion ; is contrary to the wifdom, and altogether inconfiftent with the government of God, and with the nature of go- vernment in general." If God fhould fhow no re- gard to the honor of his law, nor give any teftimo- ny of his difpleafure againft: moral evil, would men have a due reverence and refpeft for the divine com- mandments ? or could they poffibly think difobe- dience to them was fo very difpleafing to him as it had been reprefented ? Would not this enibolden them in fin ? And might it not encourage others to tranfgrefs ? Of how great weight this laft confider- ation may be, it is impoflible for us to fay. God doubtlefs has other creatures under his o;overn- ment befides men 5 and who can determine what re- ference the different parts of his fyflem have to each other j or how his condufb to an apoftate world may affe£l,or influence other partsof his dominion r It is plain from fcripture, that we have fome con- nexion with angels both good and bad •, and per hapsjthere is fome gefieral fcherfie carrying on in in- numerable 214 Redemption hy the numerable worlds, to the completion of which man is dcfigned to contribute. An indifcriminate be- ftowment of favors would evidently Tap the foun- dation of moral government, or rather it would prove that there was none at all -, and *tis difficult to fay, what would be the confequence of fuch a general relaxation of the reins of government in a world of free intelligencies •, tho' it is cafy to con- ceive it might introduce great diforder and confufi- on. Probably, every created intelligence is formed with the pafiions of hope and fear ; and the evil which will be the confequence of it, is one of the motives which God makes ufe of to keep moral a- gents from fin. 'Tis certain, God hath in every re- velation he hath made of his will to mankind, threatned death and deftruftion to thofe who break his law, or violate that conftitution he hath placed them under. Now the fame reafon which made it ne- ceflary to threaten thefe evils, fhows the expedien- cy at leaft, if not the neccffity,of inflicting them up- on the offenders, unlefs fome other way could be found out, which would equally fecure the honor of the divine government. Juftice took place on the anoels which fell, who are *' referved in chains under darknefs, to the judgment of the great day." And man, when he had fallen from God, had no reafon to expefl the interpofition of mercy. He had fin- ned— Sin expofed him to death — This was the threatning which God had made a fandion of his law — and this was the fentence pronounced. God v;ould have been clear from any charge of injuftice, if Blood of CHRIST, 215 if he had inflicted this puiiifhnrrcnr, or any other which he hath at any time threatncd. If it had ex- ceeded the demerit of the oficncc, a Being of infi- nite rectitude could not have threatned it. And if it did not exceed, there was the utnioft reafon to think God would inflid; it. Certainly there was no- thing to necelTitate him to remit a punifhment which he might juftly inflid. God could not be obliged to fet afide his original conftitution, and to accepc of fatisfaftion from another : Or if there had been any fuch obligation •, where was the petfon capable of making this fatisfadion •, or of doing any thing which might be confidered as a good reafon for his paffing by the fin of man — any thing which would make this confident with the ends of government ; or exhibit the divine Being in his true character, as righteous Governor, at the fame time that he par- doned the finner ? And if this could not be done, what ground of hope could fmful man have ? what profped of mercy ? or of any thing but indignati- on and wrath, tribulation and anguilh ^ This was the fituation into which man was brought by fin — a flats of guilt, and expofed to death. Secondly, In this flate of wretchednefs, there was a difpofition in the divine Being to fhew mercy, to deliver and fave fmful man. This difpofition is manifeft from that which hath taken place. The caufe appears by the effed:. That God was deter- mined to fave man is evident from his fending his Son 2i6 Redemption Ify the Son on this important ei1»andi and he could be mo- ved to this only by goodnefs. If man had come up to the demands of the original conftitution, he would have done no more than his duty, he would have had no merit, the continuance of his life would have been an a6t of goodnefs. Surely then he could not dcferve any favor in his finful apoftate ftate. The divine goodnefs, or mercy, is the fource of all thofe bieffings, which are defigned and provided for man in the plan of redemption. His own infinite benevolence was the only motive — there could be no other. I'he plan of man's redemption was laid before he had an exiftence : The purpofe of grace was declared without any follicitation on the pare of the offender : The firft covenant or original con- ftitution abfolutely condemned the tranfgreflbr : Ic made no provifion of a furety : It contained no promife to the penitent : It gave no encourage- ment to repent : It offered no alTiftance to the returning finner. The fending a Mediator, his obedience, his fufferings, his death, all the hopes man now has, all the promifes that are made thro* Chrift, have their foundation in a new conftitution or fecond covenant. That fentence was not imme- diately executed upon fallen man -, that God hath provided a Saviour ; that he is willing to be recon- ciled to the children of men through Jefus Chrift, is wholly owing to himfelf : He hath appointed this method of conveying bleflings to man who had offended him. We Blood of CHRIST. iif We do not exprefs ourfelves with accuracy, however good the meaning may be, when we fay the death of Chrift renders God propitious to to us. It is by mearis of the obedience and death of Chrift that God afts propitioufly towards u« : He makes them the ground or reafon of his com- municating good to us fmners •, but he was propi- tious before i he had kind difpofitions or intenti- ons ; he was inclined to make up the breach, or there had been no Mediator between God and man — Chrift had not died. This conftitution hath it's foundation in the goodnefs of God. This is the language of fcripture — *' God fo loved the world, that he gave his only begotten Son, that whofoever believeth in him, ftiould not perifh, but have ever- lafting life." The fending a Saviour was not the caufe, but the effect of divine love. It was an e- vidence that God did not delight in the death of finners, that he was not willing that any fhould per- ifh, and that he had the moft kind and gracious de- figns to the children of men. I go on to obferve. Thirdly, The wife method God hath taken to fhew mercy to man, and at the fame time fhew his infinite dilpleafure at fin. To inflict the punilh- ment threatned would leave no room for mercy. To pardon the offender without any regard to iha demands of the law would feem to be an encou- ragement to dlfobedience.^ In this ftate God was pleafed to take a way of reconciling the world to 2iS' Redemption ly the hlmfclf, infinitely becoming him as Governor of thc^ world, becoming his goodnefs, hh rcvtitude, his wifdom. This was by appointing one to fufFer rn the room and Head of the finner. The more in- nocent this fubftitute was, the more near and dear to God, the better would the ends of government be anfwered : The more would God's hatred to. fin, his good- will to finners, and his high regard 10 his foverejgn authority, be fliewn by appointing him to this ofnce. For this end therefore God con- ftituted his Son to be a Prince, and a Saviour — to be a propitiation for the fins of the world. Here Firft, It is impoffible there fiiould be a perfon of more perfect innocence. He was a partaker of the divine nature, in fuch a fcnfe as no creature e- ver was, or can be ; therefore he is denominated the only begotten Son of God, When he became a man, a moft extraordinary method was taken, that he might be free from the moral imperfe(^ions which are become natural to human nature. He was conceived of a virgin by the immediate power of the Holy Ghoft ; on which account he is called *'that holy thing." And his whole lifewas anfwera- ble to fo extraordinary a beginning ; he was " holy, h-armlefs, undefiled, feparate from finners." He not only did nothing amifs, but he always did the things that pleafed the Father. " Such an High- PdeiL became us, who needeth not daily," as thofe high-pricfts who were appointed by Mofes, " to of- fer Bbodcf CHRIST, 219 fer up facrifice firft for his own fins, and then for the people's." If Chrift had been a finner, he would have needed a facrifice of expiation for his own fins, and therefore his facrifice could be of no avail to us. But having no fin of his own, and voluntarily off^ering himfelf for fuch important ends, as the illuftration of the divine perfedions, and the pro- curing the greatefl good to man, what he did might well be transferred to us5or made a reafon for God's remitting our fins,and bellowing the greatefl: blefiings upon us. Efpecially if we confider. Secondly, The dignity of his psrfon. • FIc is called the Son of God, he is fo in a higher fenfe than Is any man or angel, " To which of the an- gels faid he at any time, thou art my Son, this day have I begotten thee ?'* He was not only *' with God," but he " was God." We read, that he was " in the form of God," and that he " tho't it not robbery to be equal with God." and it is mentioned as an extraordinary infi:ance of love, that God " fpared not his own Son but delivered him up for us ail." The fubftituting fuch a great and glori- ous perfon, as the Son of God, to die for us, or in order to our deliverance from death, anfwered all the ends which would have been anfwered by our death. The fufferings of Chrift clearly difco- vered God's abhorrence of fin, and his dilpofitioa to teftify againft it. The iniiidting fuch great evils on fo glorious a perfon, and in fuch a caufe, fet the retlitiKk 220 • Redemption hy the reflitude of the divine government in a more con- fpicuous light, than would even the pnnifhment of the offender himfeif. If man had fuffered the penalty of the law he had violated, juftice 'tis true ■would have had it's courfe, and the confequence had been terrible enough- But it would not have appeared that goodnefs at all interpofed, or that there had been any difpofition to relieve and fave us. But as the cafe now (lands, God appears on a throne of grace, willing to fhew mercy to fin- ful man, and yet fuch is his regard for the honor of his government, that he would not pafs by the fin ot man, till one of the moft exalted dignity had laid down his life a facrifice. Such weak unknowing creatures as we are, could not poflibly have con- ceived, how the juftice and the goodnefs of God could both have their demands ; how the finner could be faved, and God appear at the fame time the righteous Governor of the world. But the "wifdom of God found out this admirable expedient which reconciled all ; that the Son of God fhould ■affume our nature, fuffer and die for us ; that God fhould accept his fufferings -, and on account of them releafe us from punifliment. None but a Governor who had the higheft regard to his law, and was unalterably determined to aflert and vin- dicate his fovereign authority, would have taken fuch a method, or have infifled on fuch an atone- ment. If goodnefs hath prevailed, it hath not prevailed againdjuRice. God is ii: ft, he appears juft. Bloodof CHRIST, 221" juft, when he paflcs by the fin of man, receives him into favor, and beflows upon him eternal life and happinefs. " Whom," as the apoftle argues, *' God hath fet forth to be a propitiation through faith in his blood, to declare his righteoufnefs for the remiffionof fins that are pad, through the for- bearance of God i to declare, I fay, at this time his righteoufnefs : that he might bejud, and the jufti- fier of him which believeth in Jefus." How could there be a more full demonftration of the righte- oufnefs of God, than his fending his Son to be a propitiation, to endure the moft altonijfhing fuffer- ings, before he would receive man into favor ? How could the Law be more highly honored, than it is by God's taking this extraordinary method to teftify againft the violation of it, when he faw fit to pardon the offender ? Who can take encourage- nient from the forbearance and mercy of God to fin againfh him ? Who muft not fee the danger of difobcdience ? And how perfe6lly doth the mediation of Chrift fecure the iionor of the divine government, in the pardon and falvation of men ? This fubjeft hath been often ha})pily illuflrated by the ftory of Zileucus prince of the Locrian"^. Zaleucus made a law, that adulterers Ihould iole both their eyes ; it fell out, that his own fon, the heir of his crown, was convi6ted of this crime, the people, who greatly refpeflcd him for his aiTjiable qualities, came and interceded for him. Zaleucus, ill 222 Redemption hy tht in a conflid between zeal for juitice, and affcftion for his {ouy took but one eye from him, and part- ed with one of his own, to anfwcr the demands of the law. Now 1 enquire, did not this condud: of Zaleucus difcovereven a ftronger regard tojuftice, than if he had punifhed his fon according to the law ? Did it not as efFednally fecure the honor of his government ? and equally tend to deter others from tranfgrelTing ? You oblerve I bring this ftory asanilluilrationofthefubjeft, andnot as anexaflpa- rallell to the fufFerings of our Saviour in our room and ftead. It fhows that there may be a wife compofi- tion of mercy andjuftice in d:;aling with an offen- der, or that a law-giver may demonftrate his rig^ite- oufnefs, and Ihow a tender regard to his law, when he doth not precifely infiid the penalty on the tranfgreflbr. I fhall conclude at prefent with fome praflical refledlions. Firfl:, We are led to a moft humiliating view of human nature. Man hath revolted from God, and is in a ftate of rebellion. There is a native prone- nefs in all that defcend from apoflate Adam to fin. It is (hocking to think, to what a degree of wiclced- nefs human nature would proceed, if left wholly Without reftrainc. And though a great part of mankind are, by the force of renfon and natural confcience, by education, by circumftances in pro- vidence, and th^ influence gf divine grace, in fome mcafure Bhodof CH RISr. 225 meafufe preferved from fuch extremity of vice ; yet, every one, who is capable of moral a<5lion, is guilty of moral evil. Every one is more orlefs ittv^'a- ble, of an oppoficion to that pure virtue to which the gofpel calls us ; and, that he hath been led a- way and enticed b/ the allurements and temptati- ons of a vain world. In many things we offend all, and come (hort of the glory of God. How melancholy a firuation is this ! When we look into ourfeives, when we reflect on our paft Jives, what a leflbri of humiliation may we learn ! "When we look into another world, what a fcene of terror prefents itfelf to our minds ! We behold a God of unfpotted purity, of inflexible juftice, of ir- refifliible power — A God, who is the righ'.eous Go- vernor of the world, and who hath made the mod awful declarations againft thofe who difobey and affront him. Can we know that we are in this num- ber, and not tremble for fear of God .'' and not with the deepeft foUicitude make that enquiry. What Ihall we do to be faved ? Blefled be God, this is an enquiry we may m.ake in hope. There is a pofll- bility of our deliverance from that wretched (late to which we are reduced by fin. We, who are too juftly ftiled enemies to the blefled God, may be re- conciled by the blood of Chrift, Secondly, How fhould the wifdom and grace difcovered in the fcheme of man's redemption fill «ur hearts with admiration and pralfe ! Man had fallen, 224 Redemption by the ■^ fallen, and Teemed loft forever. The heavenly ho(l& were waiting to hear our condemnation, and the attendant fpirits flood readj to execute the ven- geance of an offended Deity. They knew well that God could not contradid himfelf, or dilhonor his own perfeftions ; they faw no way in which he could a(5t like a wife Governor, fecUre the honor of his government, and pafs by the tranfgrefTion of his law ; and pronounced our deliverance impoffible. But the God of heaven pronounced otherwife I I have found a ranfom — one who is able to fave— and one who can fave without the leaft infringe- ment on the rights of juftice — who can deliver from the curfe of the law, and at the fame time magnify the law and make it honorable — My own Son is the Saviour ! — He (hall be incarnate — He fhall be made under the law — Ihall obey it's pre- cepts—Ihall fuffer and die a facrifice for fm — thus Ihall he redeem them by his blood — Ihall deliver the rebels from guilt and from punilhment — (hall reinftate them in my favor — and procure for them an admifllon into thefe manfions of reft and happi- nefs. Heaven ftood amazed at the wifdom and grace of this wonderful plan ! — The heavenly arches refounded with their anthems of praife — « and theblefi^d inhabitants fang a new long, "Glory to God in the highcft, becaufe there is peace and good-will towards men." And ever fince,the angels have been prying into the myftcries of redeeming love, and while they contemplate, they dilcern new "Bloodof CHRIST. 225 new marks of wifdom — new matter for admiration, joy, and praife. Let us unite with them, in ad- miring and adoring this ^ftonilhing difplay of the divine perfeftions. If the angels above, rejoiced ac the news of a Saviour provided for man, who could only have a more diftanc concern in this e- vent -, fhall not we, the child c n of men, rejoice and be exceeding glad, for whofe immediate benefic this Saviour was provided — who are by the media- tion of Chriil refcued from the loweft mifery, and raifed to the hope of a blelTed immortality ! Great was the infelicity which fin had brought upon man : Great is the falvation which Chrift hath pur- chafed for him. A difpenfation this, which wc ought to review with the clofeft attention, and to improve with the greateft diligence. We fee the glory of God in the works of creati- on, and of providence ; but He hath given the brighteft view of himfelf in the work of redempci- on. Here we fee unfpotted purity, perfeft redi- tude, and boundlefs goodnefs, reconciled and glo- rified. What exalted ideas ought we to entertain of the infinite wifdom of that Being, who could thus bring good out of evil, and derive glory even from that, which, in itfelf, is mod difpleafing and difhonorable to him ! Let us give glory to him, who hath loved a fin- Tul world, and fcnt his only begotten Son upon a F f defign 22-5 Redemption hy the, Szc, dePign {o full of grace and benevolence. — Let us he thankful and bleis his name, that the word offal- vation is fent to us, and that we hear offers of peace and reconciliation. — Notwithftanding all Chrift hath done, we cannot be faved — we cannot partake of that bleflednefs which is promifed through him, unlefs we believe the truths, and pradlife the pre- cepts of the goipel. — We are guilty of the bafeft ingratitude, and expofe ourfelves to the mofl ag- gravated punifliment, if we do not hearken to the reafonable propofals made to us. — Let us immedi- ately accept of Chrift and the blefTings which he of- fers,— We may exped to find much oppofition from our corrupt hearts, many obje6lions will na- turally arife in our minds, againft the way of fal- vation by Jefus Chrift, But we ought carefully to fupprefs all oppofition, and to filcnce every obje6li- on. The gofp«l will always furnifti us with argu-' ments every way fuificient. — The more we contem- plate ir, the more furprizing manifeftations of di- vine wifdom and goodnefs will open to us. — An- gels, who excel in wifdom, could fee enough to ex- cite their praife. It is bccaufe we have not the knowledge and purity of angels, if we do not join with them in their joyful afcription.s to him who fittcth upon the throne, and unto the Lamb for ever and ever. SERMON^ S,£.R M.P.N X. 'The Conneclion between the Duties and Com- forts of Religion. Acts IX. 31. Walking in the fear of the Lord, and hi the comfort of the Holy Ghoft. IN this chapter we have an account of Saul's fud- den and miraculous converfion. The verfe which contains the text mentions the happy efFecl of this furprizing event. " Then had the churches reft throughout alljudea, and Galilee, and Samaria, and were edified." They were confirmed in the truth ; and by a wife Improvement of their outward peace and liberty, they made progrels in holinels and 22 8 The Connexion between the and In comfort ; by which means the church was greatly increafed. " Walking in the fear of the Lord, and in the comfort of the Holy Ghoft, were multiplied." Others, obferving their holy v/alk, and that blefled peace and ferenity which they en- joyed, were induced to embrace chriflianity •, rea- fonably concluding that to be the bed religion, which influenced it's votaries to lead fuch holy and unblameable lives, and which afforded them fuch obfervable comfort and fatisfadion of mind. It is propofed, at this time, to confider thofc two claufes which were firft recited, not as they are related to the context, but as they ftand con- neded with each other. It is not without defign, that the fear of the Lord and the comfort of the Holy Ghoft are thus placed together by the facred writer. It plainly teaches us, how thefe chriftians attained to that peace of mind which is here afcrib- cd to them, and which had fuch happy influence on thofe who beheld them. They firfl: walked in the fear of the Lord, and then in the comfort of the Holy Ghoft. And this is the way, in which only, chrifl:ians in all ages are to exped the com- forts of religion. Agreably, we fliall endeavor, Firft, Toilluftrate the phrafes here u fed j which will naturally lead us in the Second place, To obferve the conne6lion there is between the duties and comforts of religion. .. The T^uties and Comforts •f Religion^ 229 The firft thing propofed/is, to illuRrate thephra- ies ufed in the text. " Walking in the tear of the Lord, and in the comfort ©f the Holy Gholl," Firfl, We are to fay what it is to walk in the fear of the Lord. Fear, in it's original meaning, is a pafllon of tite mind, arifing from an apprehenfion of evil. Agrea- bly, the fear of the Lord, in fcripture, fomctimes fignifies the uneafinefs which a finner feels, who is confcious that he hath offended God, and is appre- henfive of the punifhment which God hath threat- ned. But the phrafe is not always to be taken in fo harfli a fenfe. There is a fear of God which is confiftenc with the highefl love, and which they may exercife, who do not confider God as an angry Judge, but as reconciled to them through Jefus Chrifl, and fuftaining the charadter of a kindFriend and tender Father. Their fear is ftill exercifed a* bout fin, but they are not fo much affeded with the penal confequences annexed to it by a holy and jull God, as with it's own evil nature ; they confider it as wrong in itfi^lf, and an aft of ingratitude to that Being, who is ever confulting the happinefs of his creatures. They fear to difpleafe him, becaufe they love him, and defire an inrereft in his love. This fear proceeds fr©m a belief of his perfedions — a perfuafion of his right to govern thofe to whom he hath given being, and ^ capacity cf ailing — • 230 ^^^ CcnneSlion helween ihs a fenfe of the great things he hath done for them,, and the hope that he will do more. Such a fear as this would keep men from the commiflion of fin, even tho' God had annexed no punifliment to it. By the fear of the Lord in fcripture, we are of- ten to underftand, not only the principle, but the effefl which it has on our hearts and lives. Where there is fuch a holy reverential fear of God, it na-' turally tends to univerfal holinefs and obedience. Therefore the fear of the Lord is frequently put for the whole of religion, both principle and prac- tice. " Behold, the fear of the Lord, that is wif- dom, and to depart from evil is underftanding.** -{- The fear of theLord is here explained by departing from evil, which is the character of the truly good man. In like manner, thepfaimift fays, " Come ye children, hearken unto me, I will teach you the fear of the Lord." J I will teach you, how you may ferve God and be happy with him. By the fear of the Lord in our text, we are then to underftand ihc whole of religion and virtue. Walking, in fcripture language, denotes the ge- neral courfe of our lives. When this term is con- nected with our moral condud, it fignifies a habit or courfe of adion. Thus the kino;s of Ifrael are fiid to walk in the ways of Jeroboam, that is, they lived in the commiflion of thofe fins which he in- troduced. I Job 28. 2?, :J Pfa. 34. II. ■t Duties and Comforts of Reiigion. 231 troduced. We read alfo, of walking In the flatutcs of the Lord, by which is intended a courfe of life a«yreable to them. So, when it is faid in our text of the churches of Chrifl, that they walked in the fear of the Lord after Saul's converfion, it intends that they were under the influence of religion ; that they lived in fome degree anfwerably to their chrif- tian charadler and profefllon, praLlifing every duty which Chrift their Lord required ot them. This it is to walk in the fear of the Lord. They who come up to this chara6ler have an habitual fenfe of the being and attributes of God ; they confider themfelves as ever in his prefence and un- der his infpedlion, and endeavor in their whole con- verfation to pleafe and glorify him. They view the perfedtions of God as they are manifefted by Jefus Chrift, and carefully attend to thofe difcove- ries they have of the glorious God in the gofpel, in which there- are the kindeft offers of afllitance, the ftrongeft aflurance of acceptance, and the high» eft incentives to obedience. The fear of the Lord is a powerful principle of adion in their fouls, it moves them to all adls of piety and devotion, and to regard every intimation •of his will; it leads them to an entire fubmiffion to Jefus Chrift, to whofd character and miffion God hath borne the fulleft teftimony ; it excites them to do juftly in ail theirdealings with mankind ; to iliew mercy to thofe Vho need their help j and to walk humbly before » God 232 'I'he Connexion between tht God and man. Senfiblc, that they often do amlfs, and always come fliort of their duty, they are fre- quent in their a6ts of faith and repentance. They rely on the merits of Chrift for pardon, and on his Spirit to enable them to corred what hath been a- mifs. They labor to grow in grace, and aim at the higheft degrees of virtue and holinefs. In fine. They who fear the Lord look to the end of things, they believe a future ftate of rewards and punifh- ments, they think of the account they muft give up to their Judge : They humbly hope he will ap- prove their inward piety and the uprightnefs of their hearts, and contemplate with joy and grati- tude on the glory which will then be revealed; but, at the fame time,they expe6t none of the great and good things promifed, on account of their own works of righteoufnefs, but look for the mercy of God through our Lord Jefus Chrift. Secondly, "We are to enquire what it is to wa!k in the comfort of the Holy Ghoft. The ways of religion arc faid in fcripture to be *' ways of pleafantneis and .all her paths peace." The chriftian life is reprefcnted as a life of quiet, of comfort, of joy. " Great peace have they that ^ove thy law, and nothing fhall offend them." Oitr Lord promifes, " Come unto me, and I will give you reft." We read in one p] ace of " the peace of God which pafiethall underftanding,"in another of 'huties and Comforts of Religion'^ i^^ of " rejoicing with joy unfpeakable and full of glo- ry.'* It is a dire(5lion given to the Philippians, *' Rejoice evermore." One would think from fuch expreffions, that chriftians were to be free from all troubldjfthat they were to meet with no dark- nefs or perplexity, but to enjoy uninterrupted peace and reft ; that they would have fome degree of tha bleffednefs, as well as the dlfpofition of heaven^ while they continued upon earth. Whereas it is far otherwife. We ofien fee chriftians in trouble like other men ; not only exercifed with the forrows and afflidlions of life, which they can well enough bear if they have inward comfort?. "But they com- plain that God hideth himfelf from them ; they have no tokens of his love j they have diftrelTing fears and doubts about the ftate of their own mind** and can derive no comfort from the great and pre- cious promifes of the gofpel. This is a moft cer- tain fa6l, which greatly perplexes weak and teridet* minds -, and gives occafion to perfons of libertine principles to reproach religion, as if it deftroyed all peace, inftead of affording that delight arid fatis- faflion which we are taught to expefl* Vv'here, fay they, is the bleffednefs ye fpake of ? or v/hac profit fhall we have if we be cleanfed from our fin ? But they labour under a great miflake, who think that the darknefs & perplexity, which good chriftiana are exercifed with, is the genuine effect ct religion^ PofTibly, men, whofe lives are only one continued 234 51'^ Connexion let ween ihi ""■ ferics of dlfTipation and pleafure, or who are over- whelmed wuh the cares and hurries of the world, may not be difturbed v/ith fuch doubts and fears. It is not likely, that they who do not meditate on God at all, will have any concern to'^Plin his fa- vor J or, that they who never think of futurity will be afraid of future evils. An attention to the truths of religion, a belief of the perfections of God, a fenfe of the worth of our fouls and the dan- ger of their being loft forever, a confcioufnefs of the weaknefs and treachery of our hearts, a high efti- niation of fpi ritual blelTings, and a fear of a miftake in a matter of futiih importance, may bs the occafi- ot great uneafinefs to our minds. But it doth not follow from hence, that religion tends to deprive us of any rational folid fatisfatftion, of any peace which we ought to defire. That eafe which ungodly men fecm to enjoy, proceeds from an inattention and ftupidity which are quite unbe- coming creatures capable of thought and refledi- on : And however they afFeort in every trial, of affiftance in every difficulty, of protedion in every danger, and of relief in every diftrefs F-^May not he rejoice, who, though he knows that he muft fubmit to the king of terrors, can look upon death as difarmed of his {ling,not as an enemy, but as a friend, 4 friend fent to put an end to his trials and conflids, and to place him be- yond the reach of forrow and of trouble ? — Shall not he rejoice,who can look forward to the glorious morn of the refurredion, when this mortal Ihall put on immortality, and this corruptible (hall put on in» corruption, and death lliall be fwallowed up in vic- tory ? — In fine, (hall not he rejoice, who can look on heaven as his home, as his certain inheritance j who can view the reft which remains for the peo- ple of Gad, as defigned for him -, who can think with holy confidence, of being free, not merely from the trials and difficulties of life, but from his own faults and follies, from every remainder of mo- ral evil ; who is affured that he fhall be admitted to the beatific vifion and enjoyment of God, in whofe favor is life, and whofe loving kindnels is better than life ? This is part of that blelTednefs which God hath provided for them that love him; but how little a portion is heard of it ? And (ball noc X>iifiis and Comforts of RtUglon, 254 not one, who is heir of fo great blefiedncfs, have his heart dilated with joy and gratitude ? — ^If a con- demned malefaftor fhould not rejoice at the r.ews of a pardon — If one feized with a dangerous illnefs fhould be calm at hearing of a certain cure — Wc fhould all be aftonifhed at their infenfibility, (and yet there may be good reafons why either of thcfe Ihould not be pleafed with fuch an event). Should we not have greater reafon to wonder, if one, who, of an enemy, is made a friend of God ; if one, who, of an heir of hell, is made an heir of heaven, (hould feel no pleafing emotion — fhould be infenfible of hishappinefs? The men of the world rejoice, when earthly good things are increafed, they take plea- fure in the vain and empty enjoyments of this life y how much more reafon hath he for comfort and fa- tibfaftion, who is a partaker of fpiritual bleffings, and is pofTeficd of durable riches and righteoufnefs! Well may the chriHian, with the pious pfalmift, defpife and in a fenfe renounce every other obje(5l', and triumph in God, " Whom have I in heavea but thee ? and there is none on earth that I defire befides thee. My flefli and my heart faileth, but God is the llrength of my heart, and my portion for ever." Nor are we obliged only to fay, that the chriftian hath reafon to rejoice. BlefTed be God, there have . been thofe who have beeii able thus to rejoice in " or with the apoftlf , "• I know in wiiom I have believed," * Unlels I find a prefenc regard to God and to his law, and a dilpofition to prefs a(j2 5^^t? Comiecfioit hhvecn. thd prefs towards the mark, to encreafe in grace and holinefs, I have reafon to fufpedt whether I know any thing of religion, and have not been deceived in what is paft, that hath had a goodly appearance. It is the prevalence of love that calls out fear ; if divine love decays, doubts naturally arife. And as much imperfedion attends the higheft exercifc of grace in our prefent imperfeft ftate, many good divines have queftioned whether abfolute alTurance* or fuch as excludes all doubts, is attainable on this, fide heaven. " The higheft afTurance in this life,"' fays Mr. Willard, " is that which needs ftrength- ing. A believer's grace is impcrfe(51:, and his cor- ruptions potent ; and perfedl affbrance is not con- fident with imperfeft grace. Hence believers are ever put on the work of felf-examination." " M there be fuch abfolute alTurance," fays Mr. Flavel^. '* as to be no doubt nor danger, there is no place nor room for examination, or further endeavors to make it furer than it is." '* Such an evidence, conviction, or perfuafion of our acceptance with God," fays Dr. Owen, " as are exclufive of all con- trary real'onings, that fufFer the foul to hear nothing of objeftions, that free and quiet it from all aflaults, are neither mentioned in the fcriptures, nor confif- tent with that ftate wherein we Walk before God, nor poifible on account of Satan's will and ability to tempt, or of our own remaining unbelief." There Is, notwithftanding, fuch an hope through grace, a hope fo far preponderatifig all doubts, as may, with- out any great impropriety, be term'd alTurance, as it Dutt^ emd Cximfnrts of 'Religion, 2^2 if very mach anfwers the end for which any one would define an abrdate certainty -, to encourage the chriftian in his fpiritual corffiids, to enable him to take comfort in the promifes, to fill him withjoy and peace in believing, and to give him fome pre- libation of the bleflednefs of heaven. " Thcfc things," fays our blefled Saviour, " haf e I fpoken unto you, that tny joy might remain in you, and that your joy might he full." J And with what confidence doth the apoftic Paul fpcak, *' 1 know >p^rhom T have believed, and I am perfuaded thathe Is able to keep that which I have committed to hirti againft that day 1" § I am fenfible, fome of you will be ready to ob- jeft agamft the account 1 have given of the chrif- tian's joy, that it feems to fuppolc a long courfe of 'rcafoning, whereas God hath fometimes fhed abroad a fenfe of his love, as it were, at once. Good men have had an immediate wirnefs of the Spirit, that they were the children of God, and have been fud- '^cnly filled with comfort peace and joy. To this )t may be replied, — If by an immeJtaie witnefs is intended, a teftimony from heaven with- out any means, or any thing intervening, it can be nothing clfe than an immediate revelation,, thac they are in a pardoned fan(5tified ftate, which the fcripture gives us no reafon |p exped : Chriftians are not :{ John 15. 11. § a Timoihy i. 9 2.64 ^he ConneSlion between ihe not to know their filial relation to God by an ;»i- ifiediate declaration,-or fecret fuggeition •, they can know it only b/ the declarations and promKes of the word, and therefore only by their finding in themfelves that evidence of their regeneration which is agrcable to the fcriptures. — If by immediately intended no more than inftant, or prefent with re- gard to time : I deny not, that chriftians have fometimes had fuch witnefs or evidence, of their being born of God. But even here, I fee no rea- fon at prefent to fuppofe, that they have attain- ed an affurance of their good ftate, without any regard to the word, or without their difcerning the cxercife of any grace in themfelves. The cafe may be thus, the chriftian being before well acquainted with the rules laid down in fcripture, and which are there made the marks and figns of God's children, hath fome lively exercife of the chriftian temper, or finds a holy love to God excited to fuch a vigo- rous exercife, as leaves no room to doubt, that it 'is what it appears to be •, it carries it's own evidence, and gives full and immediate conviction, that iiis the very temper, which in the word is made the mark or character of God's children. This in- ftantly fills him with a facred divine joy, with the •peace of God which pafTes all underftanding. Here is no long reafoning — no courfe of argumen- tarion — nothing which may not pafs in an inftant, almoft a moment of dnie. ** If Duties and Comforts cf ReligtoiJ. 265 If in this account of things I differ from fome eminent Divnnes, I can truly fay, I have de- livered what appears to me the fenle of fcripture -, fure I am, I have no dcfign to limit the holy One ot Ifrael, where the v;ord of God gives us the ieaft warrant to look for his divine influence. IMPROVEMENT. • Firft, How much reafon have we to be thank- ful for the new covenant-, which lays fuch a happy foundation for peace with God, and for peace in our own minds ! The law of our nature required indefedible obedience — an abfolute conformity to the nature and will of God. When we compare ourfelves with this law, in how many indances do we offend daily ? And in whan one inftance do we perfe<5lly anfwer it's demands ? This law therefore condemns us. All the afiurance the firft covenanc gave of the favor of Gcd was to thofe who never violated it : — To the fmner, it breathes nothing but indignation and wrath. A gracious God hath looked upon us with pity in our ilare of imper- fection and fin j and hath provided a kind Deliver- er— an almighty Saviour. He hath fent his Son, in our nature, to atone tor our offences, and to make way for our reconciliation to him. Pardon is proclaim- ed— & not pardon, only-^—We may thro' the grace of the gpfpel, expe(5t everyj^ng neceffary to the perfection ot our nature in holinefs and happincfsi L i This i66 ^he Co'nneSlwn hetween ift This happinefsis noitdirpenredpromifcuoufly to all the children of men, it is promifed to them who believe, to them who are pure in heart, to them that do his commandments. But when the gofpel fpeaks of holinefs in general, or any particular grace, as a qualification for thebleflings of the new covenant j it doth not — it cannot intend perfect holinefs, or the exercife of grace without any mix- ture of finfui imperfedion : Itintendsj that we aim at that which is right — that we have a fincere re- gtrd to God in our moral condufl — that our love is fupremely fixed on him, fo that no other object hath an equal place in our hearts, tho' we do not love hiai fo much a^ v/e ought — that we allow our- felves in nothing that is contrary to the will of God — are heartily grieved when we do amifs — and daily prels after higher attainments. Where there is fuch godly fincerity, we may be affured we are in a ftate of acceptance. Though all the connecflion there is between any goodnefs of our's, and any fa- vor we receive from God, is ov>/ing entirely to his mercy and grace, yec the connection be- tween true evangelical purity, and the blefiings of the new covenant, is quite certain, being founded on the promife of the true and faithful God. A holy love to God, exhibiting itfelf in a correfpon- dent temper and condud, proves that we are chrif- lians, in a ftate of favor with God, and in the num- ber of thofe whom l^ will receive to glory. One isho haih & full perTuafioa of this may reafonably rejoice Daffss and Omfirts cf Religion iSy fcjoice in God, and believe that his redemption draweth near. Hjw much reafon is there from this view of things, to bltfs the name of God, for that covenant of peace which is the foundation. ©fall ! Secondly, From what hath been faid, the moft of us may learn the true reafon why we have not the comforts of religion. Whatever other caufes therft may be of that darknefs which afflids the minds of many, yet have we not reafon to judge and con- demn ourfclves ? Can we wonder that God hides his face from us, when we have had fo little of a holy filial fear of him — have been fo unmindful of him — and fo negligent of our duty to him ? If we have any grace, ah ! how languid ! how almoft imperceptible is it 1 May we not jullly fuf- peifl, and be diffident of ourfelves ? Have we not often grieved that good Spirit, whereby chriftians are fealed to the day of redemption ? Can we ex- pe6t the Holy Ghoft will favor us with his com- forting vifits, when that temple which ouoht to have been devoted wholly to him, hath harboured fo many diforderly paffions, and impure lufts, which are diredly oppofite to his holy nature ? Our own confciences can bear but a feeble teftimony for us, who have, in many inftances, negle^led duty — in many, aded in contradidion to it — and in our belt aflions have been greatly delcient. And if our own niijids and confciences do not teflify in our favor, ho# z6B "The Connexion let ween the how can we have the witnefs of the Spirit of God, who is faid to witnefs with our fpirits ? If our hearts condemn us, how can we have confidence towards God ? Thirdly, What hath been faid teaches us how to prove and to try our comforts. Examination is a great and important duty; but in order to our hav- ing any advantage from it, it is neceflary that we examine by a right rule : Our general directory Is the word of God : This contains all thofe figns and marks by which we are to prove ourfelves : They all amount to this — a conformity, in fome degree, to the holy nature and will of God. We muft therefore look into ourfelves to know our true ftate. If v/e are reconciled to God, we fnall find in ourfelves a change from what we were— we fhall have the exercife of grace in our fouls— and we (hall bringi forth the fruits of the Spirit in our converfadon. Is this the cafe with us ? if it is, what better evidence can we have that we are true chriftians. — If" the Spirit enable us to difcern his work, we have no reafcn to queRion our right to his confolations. — But if you do not walk in the. fear of Cod, in vain do you pretend to walk in the comfort of the Holy Ghoft. — Are you the child- ren of God, where is your child-like temper ? Are you created anew in Chrid Jcfus, where are your good works ? Are you the dilciples of Chrift, where ^Duties and Comforts of Religioji', • 26^ where is your felf-denial — your meeknefs — your refignacion — your purity — ^your contempt of the world — your zeal for God — and your love to man- kind ? — There is no peace, faith my God, to the wicked. Fourthly, Would you walk in the comfort of the HolyGhoft, be very careful to walk in the fear of the Lord. You mud be juftified by faith, and have peace with God thro' our Lord Jefus Chrift, or you cannot rejoice in hope of the glory of God. You mud have grace, before you can know that you have it. Make it, therefore, your con- flant prayer, " Create in me a clean heart, O God, and renew a right fpirit." Be ever watchful over your heart, and careful of your life. Attend eve- ry duty in it's place. Be frequent and regular in the exercifcs of piety and devotion. Shew a pro- per regard to the-great Redee-mer and Saviour of men. Repent of your fins. Be holy in all man- ner of converfation. And continually labor to be wiier and better. This is the way t® attain that peace and reft which a chriftian cannot but defire, though it is not the main thing he ought to defire. It is of more importance to be in a ftate of favor v^ich God, than tol^Lnow that this is our happv* privilege — It is better to be religious, than to be afiured that this is our juli character. *' There is many a one who might have been in a much more t jr7^ ^^ Connection ht ♦ Family -Religion^, ' '^7$ ' iipon it. Thefe words are therefore a proper foun- dation for a difcourfe upon family-religion. ^Agreably, my prefent defign is to Ihow, that ic is incumbent on every one who is at the head of a family, to maintain the worfhip of God in his houfe, or to ferve the Lord with his houfhold« Upon this point, I am perfuaded we fliall have very few to oppofe us, except thofe, who from their difmclination to religion iLlelf, and to every exprat: fion of it, defire to frame excufes for their negleft. If focial worlhip is ever reafonable, nature itfelf will * •, to chriftians, if there isalefs appearance of religidri in their houfes, than was to be found in the houfes of thofc who knew not the true God. There is a particular obligation on heads of families to pro- mote the everlafting happinefs of thofe under th^ care. But how poorly will the duties of inftruc- tion, of counfel,of a conftant watch over their ear- ly fteps, be performed, if we never pray with them. And it is much to be feared, that thofe parents and mailers who wholly ncgleft to pray wi^b their chil- dren and fervants, do fcarce ever pray/<7r them, or even, I had almoft faid, for themfelves. That they have an habitual fpirit of indevotion, and very little regard to God and religion. The fcriptures do, in a very clear manner, Inti- inate family worship to be a duty. We do not aiTert, that there is any precept, which, in plain and diredl terms, enjoyns this pradice; the reafon of this omifilon is not, becaufe family- wo rfhip is not a du- ty, as feme v;ould argue •, bur, becaufe it is fo plain a duty, and fo evidently approves itfelf to the con- iciences of thofe who have ajufl; fenfe of religion, that there was no need of an exprels-Injunftion. There are fome truths, and thofe of great impor- tance, taken for granted by the facred writers, or which are only implied in what they deliver. Thefe truths fo readily ftrike the mind, that there was no cccafion for their being propofcd in any other way. "When Mof^s was about to give the hiftory of the greauonj Family -Religion'. 2 y^ creation, he doth not fay in exprefs terms, there is a God, which is the foundation of all revelation,- and all religion : He goes upon the hypothefis, that his readers believed the cxiitence of an all-pcrfcift Deity, and begins with faying, " In the beginning God created the heavens and the earth." We are not explicitly commanded to pray in fecret at any particular times, but are only dire6led with refpefl to the manner in which fecret prayer is to be per- formed, '* Thou when thou prayed, enter into thy clofet, and when thou haft fhut thy door, pray to thy Father which is in fecrer.*' It is a point taken for granted, that good men would have their fea- fons for prayer, and the taking it for granted ia this manner is, perhaps, the ftrongeil way of ex- prefling the expectation of the God of heaven. This is the cafe with refped to family pniyer •, It is no where exprefsly injoined as a duty, but it is plainly intimated that it is. We read, § "Likewife ye hufbands, dwell with them" (your wives) " ac- cording to knowledge, giving honor unto the wife as the weaker veficl, and as being heirs together of Ihe grace of life, that your prayers be not hin- dered.'* The moll natural conftruflion of thelc words is, that 'hufbands fhould treat their wives with tendernefs and refpefl, left any uneafiners Ihould arife, that would difturb tiieir minds, and render them unfit for ihoie exerciles of focial wor- fhip, which it was fuppofed they would miintain. § I Peter 3. 7-. Xhe 276 The Ohligations t^ The apodle aimed to encourage thefe nearell of earthly relatives in frequent ads of focial worlhip, as the beft method to preferve them in holincfs and virtue,and particularly to promote a mutual regard and affection for each other. "We find this was the practice of thofe, whofc names are recorded with honor in the facred ora- cles. When wc are told of the removes of the Patriarchs, we read alfo of their building an altar to call on the name of the L,ord -, and it was very feldom that any devout men offered their facrifices in private ♦, it is much more probable, that their families were called to unite with them in thefe ex- ercifes of piety. — It was Jofhua's refolution in our text, " as for me and my houfe we will ferve the Lord," in which, as. hath been already obfervcd, he muft refer to that religious worfhip, which he had determined to maintain in his houfe, for no o- thervvife could he engage for his houfe, that they fnould ferve the Lord. — And it is obfervable, that, amidfl all the feftivity and pomp of that iilufirious day, vv'hen David brought home the ark, and iiotwichftanding the lioly tranfport to which this pious Prince was raifed on this joyful occafion, he retired from the public foiemnity, " to blefs his houiliold." * What can this intend, but that he went to pray wirh his family, and to implore the divine blefllng upon them ? In no other way could * 2 Samad i- 20, # V Family- Religion, ^yy «« he blefs his houlhold." It is probable, that when he found the time for his family worfhip was come, he left the facred feftival in which he had been engaged, that he might attend this more privaie ex- crcifeof religion. — Itis reafonably fuppoied,that the devotion of Daniel, which he lb fteadily attended, notwithftanding the wicked decree contrived on pur- pofe to deftroy him, was family prayer. *' He went into his houfe, and his v;indows being open In his chamber towards Jerufalem, he kneeled upon his knees three times a day, and prayed, and gave thanks to his God, as he did aforetime." f Had this been fecret or clofet prayer, it might eafily have been concealed from his enemies ; however they might fufped, they could not prove his vio- lation of the king's edi(ft ; and it is hardly fuppola- ble, that he would make his fecret devotions public, on purpofe to furnifh evidence againfc himiclf. it is faid, his windows were open towards Jeruralem, this was his ulual'praflice, not for odentation, or that others might hear, but to fno-.v his regard ro the God of IlVael, and to ftrensthen his faich and confidence in Him, by looking towards ins holy temple, the place whereGod had recorded his name, and where his prefence had been wont to refjde, — We read of Cornelius, "He was a devout man, who feared God, with all his houfe." t Iz wab a religious family, a houle in which God was wor- shipped. Cornelius was at prayer in his Hour*, § or >} Daniel 6. lo. % Acl^ lo. 2. ^ Vcrfe 30. ^7? ^^^ Obligations t» or with his houlhold, when an angel was fent from heaven, to teftify God's approbation of him, and to direft him to further means of inftrudion and improvement. Family worfhip having been the pradice of good men in all ages, we may reafonably foppofe the apoftle intended to include it, when he direded chrlftians to pray "always with all prayer." |1 — Nor is there any reafon to think this was a duty pecu- liar to thofe days, or which was pradifed only by faints of an eminent charader. It is a duty fo fit ' — fo reafonable — and fo agreable to the firfl; no- tions of religion, that I cannot eafily conceive of any objedion which a devout mind can have to it. * It is .not for me peremptorily to fix the feafons when this duty is to be attended: In this every maf- ter of a family hath an undoubted right to think and judge for himfelf. But nature itfelf feems to dired to the morning and evening. When we have been carried through the palTages of the day j and are met together in our common habitation, that we may again feparat« for our neceffary repofcr ; whatcanbemore fit and decent,than that wefhould, with one heart and voice, blefs God for the favors and protedions of the day — humble ourfeives for durmifcarriages — and itnplore his care, through the fikot watches of the night, of whom it is faid, that 11 Ephefians 6. iS family ■R€Ugi(ml ijy^ He neither flumbers nor fleeps ? '' 'When in the morning we arife from our beds, how natural is it, before we enter on the bufinefs of the day, to re-- turn our thanks to Him who hath proteded ik -, our dcfencclefs hours — to afk the direflion, c and blefling of our heavenly Father — and to ' mit ourfelves to his guidance and influence, thvo' u.. bufinefs and temptations of the day ? — How beau- tiful is prayer in thefe returning feafons ? — How pleafing muft it be to God to obferve our de- vout acknowlegements ? Next to the fatisfac^ron which He hath in himfelf, and in his own divine excellencies, He takes pleafure in the homage and obedience of the creatures which He hath made ; Both, as by their right condud they honor Him ; and as, at the fame time, they advance their own happinefs. Whenever we approach Him in our ads of religious and focial worfhip, we own Him as the greateft and bed of beings — as the fountain of all good — and as ready to extend his goodnefs to his creatures : We acknowlege our dependance upon Him, and our obligations to Him, This is to fliew forth his glory. What a happy effeft is fuch a de- vout pradlice like to have on our own fouls, and on the fouls of thofe who are under our care ! — What honorable fentiments of God will it naturally intro- duce into the minds of children, and other young pcrfons, who generally conftitute a great part of fa- milies, when, every morning and evening, a facri- ,%e of prayer and praife is offered up to Him I What 2 So ^hs Ohlkations to ii' "What venerable conceptions will they form of this all-perfe(5l Being, when they hear their parents and mafters, whom they are taught to honor and reve- rence, daily acknowleging his fupq-intendency over us, and all our concerns ! How doth it tend to fix in their breads, a fenfe of the prefence, the perfec- tion, the government of God j when they obferve^ that we dare not engage in bufinefs, nor retire to reft, without a folemn addrefs to Him, devoutly- imploring his favor, prote6lion, and afllftance ! Bjut at the fame time, what an amiable reprefentation doth ic give of the Lord and Father of all, when they confider Him, as admitnng us guilty fmners into his prefence, allowing us to breathe out the de- fnes of our fouls before Him, and giving us the greateft encouragement to hope tor audience and acceptance ! While family religion hath this happy tendency to produce in us and our's, juft thoughts of the blefled God, it may alfo greatly advance our mutual eafe and comfort. Our united devotions will naturally unite our hearts in love and affefli- on : They tend to fupprefs all unchriftian wrath, fierce relentmcnr, and indecent murmurings •, to promote a ipirit of tendernefs, and forbearance on the one part — duty and fubmifTion on the other— kindnefs and benevolence in all : They are happi- ly calculated to make thofe under our care truly religious, and religion will make them whatfqever die they ought to be^-ii-obedicnt children — faithful fervantSj 'Family-Religionl fe 8 1 fervants. It will make every one good in every relation, and will fecurc the faithful performance of every focial duty. In fpeaking of Family-religion, I have confined myfelf to the article of devotion, not bccaufe this contains the whole of the duty -, family inftrudion — reading the word of God — counfelling, warning, and reftraining thofe under our care — and every • kind of family-government, come under this head i but as a fingle difcourfe would not allow of a dif- tinfl confideration of thefe particulars, fo I look on family-prayer to be the leading duty. Where this is negleded, the other are like to be negleded alfo. Where this is attended with ferioufnefs and folemnity, the other will feldom be omitted. Your time will not allow me to enter upon a particular confideration of the manner, in which God is to be worfhipped in our houfes, Doubt- lefs, thofe prayers v^ich are offered up from ^ure hearts, and in the exercife of fuitable graces, are moft acceptable to this All-perfed Being ; and, in a ftrift'fenfe, thefe are the only facrifices that will be acceptable to Him. But as It is a principle, which may have very dangerous confequences, that they who are not in a ftate of acceptance withGod arc not obliged to pray at all ; fo is it alfo, that they are not obliged to pray in their faniilies, A negled of family-worlhip is a dired affront offered to the N n Majelly g|2 the Ohtigations 0 Majefly of Heaven, and puts us out of the way of a blefiing. There is a principle of confcience in unregenerate men, a fenfe and impreflion of duty, which often leads them to do that which is in itfelf right -, which awakens them to attend the means of grace and the exercifes of religion ; gives them a degree of ferioufnefs and folemnity of mind ; and excites in them defires after fpiritual blefTings : and it may be of advantage to attend family pray- er from fuch principles, when there is no higher. Their prayers may ferve, by the blefiing of God, to make thofe who lead in thefe religious exercifes, "wifcr and better, and they may have a happy effeffe upon others. Befides, if they who are heads of fa- milies arc not themlelves fincere chriftians, yet there may be fincere chriftians in their families, and thefe may offer up fpiritual facrifices, they may lift up holy hands, when they join in the addreffes of thofe who are not holy ; God may hear them pray- ing by others ; and, in anfwer to their prayers, be- ftow blefiings on the families ,to which they "be- long. I proceed to the APPLICATION, And in the firft place, I (hall addrefs thofe wha pradlice the duty of family-worlhip. Beloved Breth- ren, continue, inftant in prayer. As often as the Hated fcafons return upon you, and thefe, I hope, arc as ofccn as the return of morning and evening, let your prayers be going up to God — Let not Pamily-ReligioH, 2?^ a light matter, or a trivial excufe, prevail with you to put by your family devotions, I own, there may be foipe extraordinary occafions which afford a fufficient reafon for omitting them ; as when our temporal intereft is likely to be very greatly injured, or whea our neighbours, whom we are to love as ourfelvcs, are in great danger. But we fhould be very careful, not to make excufes for omitting this important duty, when there is not a real exigency, or the call to fome other duty is not quite appa- rent. In moft cafes that occur, we may have our famil/ devotions, and either by fhortening them, or by attending them a little earlier or la- ter, may do what neceifity or charity requires. But let us not content ourfelvcs with a bare at- tendance on thefc duties of religion. If the prayers of his people are acceptable to God, it is as they are fpiritual facrifices. T{ie more our hearts are engaged in them, fo much the more agreable they v/iU be to that .God, who hath plcafure in up- rightnefs. If we are not very watchful, thefe fre- quently returning exercifes will degenerate inco mere form and cuftom. Too many, it is to be fear- ed, content themfelvcs with the performance^ with- out attending to the frame of- their minds. Their hearts are far from God, v^hile they draw near to Him with their tips ^ and there is no inward devo- tion, when they profcfs fojemnly to addrefs Him. They hurry over a few good words, in a carele-is ari(i 28.4^- The Obligations /^ and irreverent manner, and call it family worfhipi^i But this is not prayer — it is not religion — fuch fa- crifices cannot be pleafing to the hear^-fearching God, altho' they fhould be offered by thofe whom he loves : for it muft be owned that good men are often faulty in this refpeft, they are too flight and perfundory in their family-devotions. Whenever we addrefs the God of glory, the amazing dif- tance between us fhould imprefs our minds, with a holy awe, and the mod profound humility. That we may be in the bed frame to attend family wor- fhip, it will be well for thofe who are engaged in bufinefs, to order things fo, as to have this duty over in the morning, before they enter on their worldly affairs j and fo feafonably in the evening, as that neither they who lead, nor they w4io join in the devotions, may be in a fleepy drowfy frame, the confequence of which will be inattenci- ©n, and irreverence. Secondly, I am to apply Biyfelf to thofe heai of families who live in the habitual negleft of fa- mily worfhip. If this is a duty, the negled of it iTiuft be infinitely difpleafmg to a holy God. He re- quires ihat you acknowlege Him in all your waysj but you live, as if there were no God to be ac- knowleged, or you were under no obligation to o- bey and ferve him. — If there arc any fuch prayer- lefs heads of families now prefent before the Lord, (and would to God there were none) I mull plain- family- Religion. 285 ly tell yon, the fin of fuch negle(5l lies at your door. To you it belongs, to fet up the worfliip of God in your houfes, and to take effedual care that all who arc committed to your charge, whether chil- dren or fcrvants, attend upon it. ' It may be difficult to bring yourfelves to attend this duty, when you have lived any time in the o- mifiion of it. You are aOiamed, to let your do- meftics fee that you have neglefled what you ought to have praflifed — to confefs, by an alterati- on of your condud,that you ha^^e been wrong here- tofot*e. But remember thofe words of our Saviour, " whofoever fhall be alhamed of me, and of my words, of him (hall the Son of man be alhamed, when he cometh in the glory of his Father, with his holy angels." * Are not you among thofe who are alhamed of Chrift, who omit a known duty, left you fhould be defpifed for having negledled it ? How terrible the thought of being raifed to fhame andcverlafting contempt ! — If you could be pre- vailed upon to begin, the main difficulty would bf over j'you would find the work eafy and plcafant, —•You objed, that by entering on family religion now, you iTiall implicitly condemn your-felf — your children and fervants will defpife you. But do not your own confciences condemn you, while you live wiihout any religious acknovvlegcment of God in your houfes ? — Should you be called before the tri- bunal aSi^ ^be Obligations t§' bunal of a holy and jufl God, have you not reafon to fear he would condemn you ? — Thofe very chil- dren and fervants,by whom you imagine you fhall be lightly-efteemed, if they have any degree of feri- Gufnefs — if they are not, by your example, made forgetful of God, and^thoughtlefs about religion,can- not but look upon you as negligent of your duty to God, and to them -, which will of courfe Icflen that reverence and regard they would other- wife have for you. I fay, if they are not for- getful of God' and unconcerned about religion \ — But confider, what a dreadful tendency your irrc- ligiou? courle of life hath to harden their minds,, and to render them proof againft every confidera- tion that can be propofed to them ! Children are very apt to form themfelves by their parents.and to think all is right which they fee them do. Efpcciallyare they ready to follow them when their example doth not contradidt their na- tural propenfuies. It is difficult for pious parents to reftrain their children, and to keep them within the bounds fet by reafon and religion, but it !s not tlifficult for wicked parents to lead them aftray — Melancholy is the influence which the. bad example of parents and • he^ds of families hath upon thofe who are under them ! — If children fee their parents vicious, is it not to be -feared they will be vicious too ? — If their parents neglefl God, is it to be wondered a: that they alio neglect Kim ? — And can 'Famly -Religion. 2 %f can you wifh to be ! — can you bear the thought of be- ing— the inftrumcnts of the future ruin of thofe you brought into being — of thofe fouls which were com- mitted to your charge ! You love your children, and will you not do all you can to preferve them from everlafiing burnings ? What an aggravation will it be of your mifery, if you have the giiilc not only of your own, but your children's fins ly^ng upon you ! — Methinks, thefe confiderations, if you fuiTer them to have their due weight, muft abun- dantly preponderate the thought of appearing con- temptible in the eyes of thofc who are placed un- der your care, by owning you have done amifsa fuppofmg they would really defpife you. — But this is fo far from being certain, that it is probable, the effe(5l would be quite contrary— that they would rather elleem and honour you. Ic is impofllble, but they fhould lake notice of your neglect •, and if they come to years of thought, they will know it to be a negledl of duty : They will obferve, you do not live and practice as your neigh- bours do j and will naturally think, it is becaufe you are not fo good as your neighbours are j and will defpife you in their hearts. If you. do not ren- der to God that honor, which, as your Father and Matter, He expcds and claims from you j how can you reafonably cxped, that your children and fervants (bould yield you that refpe^l which you demand, from them ! Think with yourfelf, when about to rebuke or corred a child for irreverence and diibbedience — 'T^t The Olli^ations fi difobedience — What a wretch am I! — Who withhold from my heavenly Fatlver that homage and refpeift, which is infinitely more juftly due from me to Him, than any honor can be due from this child to m.e ! And let this rcfle(5lion lead you to amend your condudt towards God, as you expeft your child fhould corre6t what is amifs in his behavior to you. — Oh ! fhould our children behave towards us, as we do towards the glorious God, how (hould we refent and punifh their ingratitude and difobe- dience ! — How juftly doth He fay of himfelf, "My thoughts are not your thoughts, neither are your ways my ways, faith the Lord. For as the heavens are higher than the earth, fo are my ways high- er than your ways, and my thoughts than your thoughts." ^ Arc' there any who objeft their inability to keep i]p family worlhip ? — How can you know you have not ability, if you have never made the trial ? Per- haps, if you fhould engage in the duty with feri- culhcfs, you would find your tongue like -the pen of a ready writer. Or if you fhould not exprefs yourfelf with fo much exadtnefs and propriety as fome others do, God requires according to that which a man hath, and not according to that which he hath nor,and accepts our prayers, not according ro the elegance of the exprefTion, but according to the fincerity of heart with which they arc offered. An 4 ^ IfaL-.h 55. 8, 9. ■Family- Religion. £ g <) And they who attend on your devotions mini be very bad indeed, if inftead of uniting with yon, they fpend the time in critically obferving the didion or language, in order to make their profane remarks afterwards. Such as thefe will be like to banter every expreflion of religion, and you muft either banifli them your families, or treat them with the negleft and contempt they deferve while they are there. They who complain of their want of ability for family worQiip fhouid endeavor to attain feme bet- ter acquaintance with religion, to know more of God and of themfclves •, they fhouid contemplate their mercies, confider their dangers, and think of their wants — Such meditations would foon fupply them with proper matter for prayer, and when the heart indites matter, words will feldom be want- ing. " Every one can tell, how eloquentr^necefiity is wont to make beggars, that are pinched with want ^nd hunger ; they do not ufe to want words to reprefent their cafe." Let me efpecially. recom- mend to fuch heads of families a conftant lerious perufal of the holy fcripturesj thefe are not only a- ble to make them wife to falvation, but they arc peculiarly adapted to help them in their devoti- ons •, they will furnifli their minds vv'ith futable fen- timents,' and their mouths with words proper for almoft every cccafion. — If you cannot prevail with yourrdyes to perform this duty in an\ oiher v/ay, it O 0 \% 2^o ^be OUigations A? is better to pray in the ufe of fome plain familiat; forms than not to pray at all. At leaft, you may ufe thefe, till by practice, and a more thorough ac- quaintance with religion, you have gained courage to pray without them ; and then it feems more eligi- ble to difmUs them. PofTibly, I rnay be influenc- ed by cuftom and the prejudices of educationi butr it appears to me, that the flated ufe of forms, ef- pecially in our more private exercifes of religion, hath a tendency to damp our devotion, and leads to formality. They may not always have this ef- fcd, and I doubt not but many good chriftians, who chufe to make their addreffes to God in this way, have the true fpirlt of prayer. We ought to bear with one another in our different fentiments on fach circumftantial points ; and to love and ef- tecm thofe, who ferve God fincercly, though their' way of worfliip differ from our own* Heads of families fliould take particular care, that all in their houfes do, as far as may be, at- tend on thefe focial exercifes of religion i and to order the other affairs of the family fo as that the meanefl fervant may not be excluded. How i4l doih it look, when a family is called together to worfbipGod, to find one half of it difperfed, and engaged in other bufinefs, as if they had no par^ Ror lot ill this matter ! I Iball not pretend to dictate how much time Is to be albtted for family devotion. Wifdom is pro- 6tai2l@ Fumily - R eligicn . 291 fitable to d'lrefl in this, as in many other cafes. There are two extremes which fliould carefully be avoided. The one is, when we hurry over the exer- .cife in an indecent irreverent manner, as if we at- tended it only for form's fake, and wanted to have ic at an end. The other extreme is, when v/e run out to a tedious length, as if we expefted to be. heard for our much fneaking. " I reckon," to life the words of the judicious Mr. Howe, " that one quarter of an hour or Icfs, fpcnt witU fpirit and life, is a great deal better than hours to- gether fpent in naufeous flatting repetitions \ (which was the phauifaical way) in fuch a tedious fulfomc way, as tends to make religion a burthen and grie>- vance, I think that is applicable to the purpo- fes of religion, which hath been applied to meaner, much meaner purpofes \ that it is good to come from a meal with an appetite j that it is good to come fo too from an exercife of religion, with thofe pieafant relifhes left upon one's fpirit, as may make him lono; for the return of fuch a fcafon. It is highly proper, when the family comes toge- ther for mornino and evening devotions, to read iom^ portion of God's holy word. This may be greater or Icfs as fuits our other affairs. By this practice, we put an honor on the fcriptures — we may hope for great fpiritual advantage— and we may be fure that all under our charge will get an acquaintance with the facred oraclej-, although ihn-e 29* ^^^ Obligations to there may be fome who wholly negledl them at o« ther ciiTies. The ftri6t charge which Godgaye the Jews remains on record for our inftrudion •, " Thou (halt teach them diligently unto thy children, and fhalt talk of them when thou fitted in thine houfe, and when thou walked by the way, and when thou lieft down, and when thou rifeft up." -jr I have now delivered my thoughts concerning the nature and importance of family religion. I make no apology for my freedom and plainnefs, becaufe I have not laid any thing that 1 did not •think myfelf obliged to fay. Let me once more befeech you, oh ! prayerlefs, heads of families, to confider what hath been laid. Think what' account you fliall be able to give lo the great God — Think what is likely to be- come of your children's" fouls, v/hdc you fetthem fuch an awful example of irreligion — While you Vive withoLii; prayer, yon live the life of an heatlien j yea, you are v/oufc?, in this refpe<5l, than fome even among the heathen — You bring difcredit on the religion of the blefied Jefus — You are injurious to the community of v^hich you are members. While you fhould be deprecating the judgments of hea- ven, you rather help to bring them down. No lon- ger caft oir fear, nor reftrain prayer before God. Begin this evening. The fabbath is a good feafon to enter upon this duty ; when, ic is to be hoped, fome ferlous impreflions are made on your minds by the exercifesof the day. This alfo is a time 1 Deur. 6. 7. Wbea Family-Religion. s^^l wheh you arc likely to meet with the lead inter- ruption. Theferious conrdencioiis perforji^aoce of this duty will afford you a fatisfa^lion you can^ not enjoy while you negled it. And -who can tell what bleffings you may prevail with a prayer- iiearing God to befto.w — on yourfclves— ^on your families — on the land ? I fiiall conclude with fome pafTagesof an eminent author, only adapting them to ourfelves and the prefent ftate of this community. *' Do not you de- fire that the world fhould mend r that you may fee better times •, and to fee your country flourifli ? If trade languilli, every one is fenfible. If your civil rights are in danger, there is a general alarm— Me- thmks we fliould not be inienfible, if religion lan- guifli, if the power and fpirit of the gofpel are loft. But how fliall religion live, if not in families ? There is the great failure-=-and' any place, tfcat hath long been the feat of religion, when it comes to de- cay in ih?t!: refped, wiil decay in other refpeds too. *' Be-inftrufled, O Jerufalem, lell my foul depart from thee -, left I make thee dffolate, a land not in- habited." If that, which is the very foul of ^ny people's good eilate, even of the political body.; if that retire, all moulders. How defirablea thinly is :iic to fee New-England in a profperous flouriiirmg condition ! But never expeft to kc it fo, if religion iliall be in a languifhing decaying condition, gra- dually from day to day. This will be a dreadful foretoken. The cry of wickednefs is loud among ;i3 : If the cry of prayer fhall prevail and be louder,^ PU ;,iiii1iWW* S94 ^^ Obligations to^ &c. this will draw down bleflings. The cry of wicked- nefs Is calling for wrath and vengeance, for the vi- als to be poured out upon us ; but if fo many houfes as there are in this town, in this land, where- in religion is profeffrd, fhould really become fd many oratories, Ivoufes of prayer, it is to be hoped there will be fo many louder cries afcertding up in- to heaven for mercy. If there had been fifty, for- ty, thirty, twenty, nay ten righteous perfons in So- dom, that would have prevailed for mercy for that City, li {o many as profefs religion in New-Eng- iand would but pradtife it, and family religion in particular, in this refpeift vox popuiimW be vox Da^ Lhe voice of a praying people will be as the voice ot God blefiing us from above -, and telling us thai yo.U' have prevailed, the courfcr of wrath is ftop- p'jj, tiie decree reverfcd, you (hall fee " the city of youv .folemnities a quiet habitation." 'ibis is laid by the prophet in a way of anfu'er to the ]..:eopIe who were brought in -f praying, *' O Lord, bv! gracious unto us, v;e have waited for thee •, be .thou their arm every moining, our falvation alfo in the time of tioublc." Here v/as daily prayer al- cending and going up. It follows, § " iiOok upon Zion the city of our folemnities, thine eyes fhall f.^c Jerufalem a quiet habitation, a tabernacle that iliall not be taken dov/n, not one of the f[a!:cs thereof fliall ever be removed, neiilier uull any of the cords thereof be broken." Amen ! t U?.. 33. 2. \ Vcrf^ zo. S E R M O H ^r:rme--:aaUJi»'J3SiiSKSmrrtSiXaSKMii,-iM!l*Mmi,-SaSISi SERMON XIII. The Ufefulnefs and Importance of Religious Education, Genesis XVIII. 19. For I blow hhn, that he will com- mand his children and his hotifhold after him, and they Jhall keep the way of the Lord^ to do jujiice and judgment. ■ ABRAHAM v/as a very eminent pcrfonage. He was diftinguifhed by his fituation and circumftances in life •, but he dirtinguifht'd him- felf more by his virtues. He had the fignal honor of being called the friend of God. He fat a bright example of faith and obedience in many trying in- ftances. But, at this time, when God was about to treat him with an uncommon degree of intimacy fjnd condefcenfion, the reafon He is pkafed to give is—- 2C}6 The tifefulnefs and import and is — " I know him, that he will command his chiU dren and his houlhold after him, and they fhall keepi th:e way of the Lord.'* You fee how accep- table Abraham's pious care to tranfmit true religi- on to future generations was to God. It fhows th6 very great Impo'rtance of parental endeavors to form children to virtue and holinefs. God, as it v.'ere, fingles this out among thofe virtues, which conflituted the ch^rader of this illullrious Patriarchi Them that lienor him, he will honor. Thefe words are a proper foundation to difcourfc of the duty of religious houfholders, to inftruft thofe under their care in the principles of religion and virtue ; or, in the words of our text, to " com- mand" their ** children and houlhold to keep the way of the Lord." Jn the firfi: plac^, I fhall Ihcw what we are to nnderdand by keeping the way of the Lord. Secondly, In what fcnfe parents and heads of fa- milies are to command their children and houlhold to keep the way of the Lord. - Thirdly,*! Ihall endeavor to prove, that this is the charadler of every religious houiliolder, which will lead me to Ipeak of the imporiimce of the du- ty, and how peculiarly acceptable it is to God. Fird", I am to fliew v/hat wc are to underfland by keeping the v/ay of the Lord s it is added in of Religious Education, 2^7 the text, ** to do juftice and judgment." The phrafe includes univerfal moral rcvflitude, or the whole of that duty which creatures owe to God their Creator and Lord. This duty is, in feme re- Ipedls, different, under different difpenfations. The foundation of moral virtue is always the fame, the nature and perfedlions of God. But fome particular circumftances in religion, hav.- been fubjefl to alteration. For wife and good reafons, God hath required, that men fliould cxprefs their regard to him, at one time, by rites and ceremo- nies, which have not been neceflary at another. Re- ligion hath been the fame, but fome appendages of religion have varied. As it is not my dtrfign criti- cally to explain the text, but only to improve the example of Abraham for the quickening and en- couragement of Chriffian Parents, I ri:iall not en- quire into the ftate of religion under the Abrahamic difpenfation, but fhall confine myfelf to what we are taught nnde<: the much clearer light of the gofpel. The New-Teftament plainly teaches us, that we muft be faved in the way of faith, and in the way cf holinefs. This is the " way of the Lord'' — the way which is plea fin g to Him — the way which he obliges us to walk in — and with which He harh been pleafed to conned eternal life. We are to believe the record which God hath given of his Son, and to yield him that tribute of homage, re- P P vcren.c., not merely to be a tranfitory comfort in the world we have palled through j but to be an addiiioa to cur joy through eternity ! Oh parents ! How ought fuch thoughts to roufe your fouls, and animate you to the moft vigorous and conuant endeavors, to bring your children to the love and fear of God ! — Lead them betimes to God — never red, till you have reafon to hope they arc believers in Chrift, and hc-irs of the kingdom — Pray ♦» 3i8 Tbs Ufefulnefs and Import ancs Pray for them, and learn them to pray for them- felves— Counfel them to begin with God, and to dedicate the morning of life to his fervice— -Reftrain them from bad company, and bad pra6lices— Teach them to deny all ungodlinefs and worldly lufts, and to live foberly, righteoufly, and godly in the world — Enjoin upon them a facred regard to the Lord's-day. ■ > While our Rulers are taking laudable pains, to prevent the open profanation of this holy day ; ^ or rather to prevent /i>«r beingdifturbed who would gladly keep it holy ; while theyv who are appointed to fee our laws duly executed, are endeavoring, at the expence of their eaie and comfort, to difchargc their truft •, mechinks every religious houQiolder ought to fecond their endeavors, or rather go be- fore them, and prevent all occafion of their exerci- fing authority upon him, or upon thofe that belong to him. Moft of the diforders on our fabbaths might be prevented, if heads of families would keep at home themfelves, and reftrain thofe who are un- der their care, from going abroad. If they have no fcruples themfelves, yet tendernefs to us who have, and who think we ought to keep one day in feven holy to the Lord, (hould prevent their doing any thing to difturb and offend us. Akhough an external obfervation of the fabbach doth not prove that we are fincere chriftians, yet an open contempt of it gives a good deal of reafon to fear we are nnr. But § This fermon was preached, by particular defire, the Lord's-dav after a new eledlion of wardens. §f Religious Education^ jio But to return, ^Often remind your childrea of a future ftate — Admonifli them of death, iuda- ment and eternity — Charge them, in the name of God, to give diligent heed that they may be found of their Judge in peace. To all yourcounfels and endeavors be careful to add your own good exam- ple. Let them fee by you, that religion is pra6ti- cable, is amiable, and that you require no more of them, than you are willing to fubmit to yourfclves. Let them fee, that you cfteem the fcrvice of God no unreafonable reftrainr, but rather a privilege ; that you attend duty with de- light and from choice ; that you ferve God with both a perfedl heart and a willing mind. While you take care of your children, do not forget the reft of your houfhold. " I know him," as it is faid in the text, " that he will command his children and houfhold after him, and they fhalT keep the way of the Lord." Mafters of families fhould infpedl the manners of all in their houfes, and inculcate upon them the nature and importance of religion. The meaneft fervants have fouls, and are probationers for immortality. This confidera* tion ought to come with peculiar force on thofe, who think they have a right to keep their fellow- creatures — their brethren, in a ftate of perpetual flavery. One argument, often ufcd in favor of this praftice, is, that thefe perfons are, by means of this merchandize of flaves, brought to the light oi the g;ofpel. To give this argument the leaft appear- ance ^20 ^he Ufefulnefs end Importance- ance of weight, mailers mull take pains to inftruft them in the principles of religion,and to make them partakers of the glorious liberty of the fons of God. Thtn they will have reafon to rejoice in their other- wife unhappy lot. They will love and efteeni you, they will ferve you with chearfulnefs and fi- delity, and blefs God for you to eternity. Bjt, if you negled their fouls, there is danger of their be- coming more the children of difobedience than, tiiey were before ; and their being brought into a chrillian land will be their greateft misfortune. Thirdly, Let children be attentive to their pa- rents, while they inftruft and counfel them. Your piety and holyconverfation will afford them thehigh- cftfatisfaclion : And when you confider how much they have done for you, if you have any ingenuouf- nefs of mind, or the lead fpark of gratitude, you can- not but wifh to afford them all the comfort in your pov/er. But whatever pleafure they have in you, or from you, your conformity to the nature and Vv'ill of God will be of the greatefl advantage to yourfeiveb : Religion is a never-failing fource of reft in this world, and will be followed with un- ceafing joy and glory in another. Your pious parents are grieved, when they fee you take to evil courfes -, and can you have the hearc to do any thing to trouble thofe, to whom you are fo obliged, and who think no pains too great to f^rve you ! They are diftrcffed to fee you going in the path$ of the deftroyer, but your's will be the deflrudicn. ^f Religious Educaiiofr: ^2t deftru6lion. You will feel the mlfery, the . very thought of which makes them to tremble. They tremble for you now, but if they are faithful to your fouls, they will be above being affefled with your infelicity hereafter. They will be glorious, though you be not gathered. They will have none of that uneafmefs, which your faults and mifcarriages occa- fion them, in the prefent imperfed ftate. They will be fwallowed up in God. His pleafure will be thcir's — his choice their choice. They will have no affeflion to created beings, further than they difcern in them a conformity to God, the fupreme obje6t of their love. They will fee thofe, who were once their neareft relative^doomcd to perdition, without any uneafy emotion — without a wifii that it might be Qtherwife. Th(^ will acquiefce in their con- demnation.— But as for you, all the advantages you have had in your education, all the light you have been favored with, will rife up in judgment againft you, and be (o many circumftances to aggravate your guilt. They will increafe the horror of your own mind ♦, and add to the fiercenefs of ihofc flames, that will never be extins-uifhed. Laftly, Are any of you fo unhappy, as to be lefc m your early days, under the care of parents or mailers, who take no care of your bed interefl, who never inftruct or pray with you •, but, on the contrary, fet an example, of levity, of profannefs,of i-n temperance, of fabbath-breaking, and a difregard to religion j you have the more reafon to watch o- S f ver 3a a ^he Ufefulnefs mid Iiftfoftanct^ See* ▼er yourfelves, and to pray to God for his grace to- prefer\r& you. You know you have fouls of infinite Worth — fouls which are now upon their probation for eternity — You hear of Chrift — You; have the holy fcriptures — You can find opportunities to attend the inftitutions of religion — You have means fuffi- cient to leave you without excufe, if you neglect God, and live in fin. If you have not fo many ad- vantages as fome others have, you ought to be the more diligent in improving the advantages you have. Your adherence to God, when you have (o many temptations to forfake Him, will be peculiarly pleafing to Him. He will remember all your trials, difcouragements, and felf-denial. The favor of God is not confined to the children of his cove- nant fervants; He is able even of ftones to raifeup children unto Abraham ; there was fome good thing toward the Lord God of Ifrael found in a fon of Jeroboam, who made Ifrael to fin •, very unwor- thy parents have fomctimes been blelTed with pi- ous and virtuous children. As none will be ad- mitted to the bleflings of Chri{l*s kingdom, be- caufe they have had the honor to defcend from re- ligious parents j fo none will be excluded, becaufc their parents were profane and wicked. Whatfoe- ter good thing any man doth, the fame Iliall he re-* ceive of the Lord. God is no refpefter of perfons, but in every nation, and in every family, he that feareth God, and worketh righteoufnefs, Ihall be acte£:ted of Him, SERMON "^—M — aas— SERMON XIV. Xhe Tabic of the Lord rendered contemptible. Malachi I. 7. Te fay the tabic of the Lord is con- iemptihle. THE akar and table of the Lord are ufcd is words of the lame import in feveral ot the prophecies. We read in the prophetical defcripti- on of the temple, " The altar of wood was three cubits high, and the length thereof two cubits— and he faid unto me. This is the Tabk that is be- fore the Lord." § God expedled from the Jews a facred regard to his inftitutions ; that they fhould approach them with § Ezek. 41. 22. 324 ^^s Table of the Lord with that purity and preparation which the law re- quired, and attend them with that fcrioufnefb, de- cency, and humility, which became them, when in the prefence of the Divine Majefty. " Ye Ihall keep my fabbaths, and reverence my fanduary ; I -am the Lord." f A negle6t here God efteemed an affront offered to Him. I'o defpiie his ordi- nances was to defpife Him. Accordingly, in our context, God declared himfclf h.ghly difpleafed with their offerings, and pronounced an awiul curfe on thofe who prefented them. "A fon hono'-eth his father, and a fervant his mailer, if then I be a fa- ther, v/here is mine honor ? and if I be a mafter, where is my fear .f* faith the Lord of hofts unto you, O priefts, that defpife my name." Inftead of plead- ing guilty to this charge, and correding their faults, they are reprefented as Handing upon their j unifi- cation, " And ye fay, wherein have we defpiled thy name .^" Notwithftanding the infolence of this j:eply, God condefcended ^^to enter into particulars, " Ye offer polluted bread upon mine altar." They enquire again, " Wherein have we polluted thee ?" They cither denied that they offered luch polluted things i or, that the imperfedions of their fer vices any way affeded the All-perfed Deity. He replies, *' In that ye fay the table of the Lord is contemp- tible." It is not likely they ventured to fay this in exprefs words, but this was the language of their pradice. They attended on the inftitutions of re- ligion with levity and indifference, fp as to Iliew than they I Levlt. 19. 3®. rendered contemptible. j2^ they fet no value on tjtenn •, or, their general beha- viour was profane and wicked, whereby they led others to defpife ordinances, which had fo little good effedt on thofe who pretended to obferve them. The fpirit of our text reacheth to gofpel times^ Although the particular rites and facrifices of the Mofaic difpenfation are abrogated, yet God hath flill his facred inftitutions, which are deligned to keep up an intercourfe between the great God of heaven, and us his indigent dependent creatures ; and are mofl: wifely adapted to make us more holy jind fpiritual. As they are appointed by the wife Governor of the univerfe, we oui^ht to have the higheft fenfe of their importance — To attend upon them with the utmoft reverence and refpecl — and to avoid every thing which would look as if we defpiCed them ourfelves, or might lead others to defpife them. I might profitably difcourfe on all the parts of inftituted worlhip, and caution you to take heed how you obferve them. But my defign is to fpeak particularly of that ordinance, to which the letcer of our text naturally leads our thoughts, — Had the Lord a table under the Jewifli (Economy ? H^ hath alfo a table under the Chriftian difpenfation. We read in one place, of " eating the Lord's fup- per," This is expreffed in another place, by par- taking of the Lord's table : Both phrafes refer to that facred entertainment, which Chrift hath pre- pared. ^26 f^f taMe of the Lord. pared, and by which we are to (hew the Lord's death until he come. This entertainment is fpiritiual, the bleifings it was defigned to convey are fpiritual,& wc ©ughttobefpiritual in ouratrendance uponit. ''God is a Spirit,and they that worfhipHim," fhould " wor- lliip Him in'fpirit and in truth." Did the Jews fay ; " the table of theLord is contem.ptible ?" and is not this the language of chriftians ? Is not this the language of our praftice ? If an infidel was to obferve the condufb of moft among us with refpeft to the Lord's table, would he not fuppofe we dif- pifed the in{litution,andthoughtitof no importance at all ?-*The moH: wholly negled it — Some rulh carelefsly to it — Others attend upon it with a calm indifference — Too many take no care to behave a- greably to the profeiTion which they make there. AH thefe pracflically fay, " The table of the Lord is contemptible." You would, perhaps, tremble at the thought of ufing fuch profane language ; bur if you fay this by your behavior and condudV, furely you are not free from this impiety. — It may not be amifs to fet before you, in its p'-oper colors, the contempt you cafl: on this ordinance, that you may be awakened and led to repentance — And as my defign is, by the blefling of God, to reach your confciences, you will fuffer me to fpealc with all po0ibie plainnefs. Fird, They fay " that the table of the Lord is contemptible," who negleft to attend on the fupper ^^the Lord. There is fcarcely any thing plainer in ths rtndered contempihiK 527 the facred oracles, than the obligations chriftianf are under, to commemorate the love and grace of JcfusChrift at his table. OurLord fays," Do this in remembrance of me." St. Paul fays, " Thus are ye to fliew forth the Lord's death till he come ;'* and yetjhow few are there,comparative]y,who ohcf this command, or attend this facred inftitution ? It begins to be a rare thing to fee any coming to the table of the Lord. They, who have been gi- ven up to God in baptifm, neglcft to devote then> fclves to Him, when they come to years. Not only diflblute and profane perfons turn their backs upon this ordinance ; but perfons of charader, who make confcience of their ways, and appear to have a fcrious fenfe of religion on their minds. Parents, who ought, as their children grow up, and their rational powers expand, to take them by the hand and lead them in the ways of piety, fet them an example, in this inftance, of a criminal negled. Our young people, as foon as they are capable of obferving, fee fo many of afuperiorcharafter omit- ing this duty, that they naturally conclude it is ^ matter of indifference, whether they perform it of not. And they, who have lived long in the ne-* gle6l of this ordinance, find fo many as negligent as themfelves, that they feel neither fhame nor re- morfe -, they become eafy, while they live in difo- bedience to as plain a command as any in the Bi- ble. I appeal to all prefenr, whether this is not a irwe ftate of things among us. The negledl of the Lord's 22t Tke Tahle of the Lord Lord's fupper is fo general a thing, that I have no tear you will think I point out particular per- ibns ; I rather fear, particular perfons will not think themlelves immediately concerned, where the charge ijs lb general, and afFeds fo many. But, my brethren, 15 not this a matter which well deferves your ferious confideration ? Here is a plain command of JefusChrift, who hath the high-^ eft claim to your obedience — It is the command of Him, who hath loved you and given himfelf for you — It is his laft, his dying command — and yet you difregard and negleft it. Is not this to fay, as plainly as the Jews did, " the table of the Lord is contemptible ?" Can you caft more vifible con- tempt upon this inftitution, than by fuch an habi- tual negleft ? Is not this to declare to the world, that you think it of no importance, whether you obeyChrift or not ? that his inftitutions may as well .be omitted, and his ordinances rejeded ? and do not fuch reflexions in the enid fall upon him who h the Author of them ? — upon him whom God would have all men to honor even as they honor the Father ? Some make a great diftinclion between moral and pofitive duties. Moral duties, they tell us, are of everlafting obligation ; pofinve duties depend on the will of God. But is it not an everlafting tfuth, that God is to be obeyed, whatever he re- quires rendered confemptihii, ^2^ Quires of his creatures ? Is not the Lord's fupper adapted to anfwer many moral purpoles ? While, therefore, we endeavor to fhevv all pofTible regard to every moral dnry, we are not to' defpife thofe which are called pofinve inilicucions, as if they were of inferior obligation ; or, as if the negle^fl of them were a matter of trifling concernment. We ought to venerate every divine ap[)ointmenr, tho* there is no apparent reafon for it, but the will of God the fovereign Lord of all. If mercy*is fome- times to be fet before facrifice, fucnfice is not therefore to be neglc6led, but ro be oblerved vvitli reverence and folemnity of mind. ^ , It is an awful confideration, that fo many live in the habitual breach of a command of God. That the carelefs and profane fhould turn their backs upon the holy eucharili, is what we ex- pefV, yea, while they retain this charader, it is v;hac we deBre. But that you, who appear to have a re- gard to our blefledSaviour, and to make confcience of your condud in orher inftances-, — 'that you, wiio appear to have a fenfe of ihc worth of your fouls, of the fiiortnefs of your time, and to live in cxpefla- tion of an eternal ftare — that you lliouid iiabitualjy neglecl to do this public honor to our blefTcd Re- deemer, is what we cannot jullify, nor well accounc for. -We cannot — we dare not think, that ail, who sbfent themfclyes from the Lord's table, are (Iran- g?rs' to the power of godlinefs : it v;ould be im- T c chatitablQ 33^ ^ke fahle of the Lord charitable fo much as to fufpcfSb this. But furely religion hath not its proper influence on their minds ; if it had, they could not rcfufe this expref- fion of regard to Chrift ; their grateful fouls would rejoice in every opportunity of teftifying their love to this bleffed Redeemer, and of commemorating his love to them. With refped to fome who do not attend this ordinance of Chrift, we have reafon to believe, they do not turn their backs upon it with- out fenfible grief and remorfe ; they are convinced cf .heir obligations to their Saviour and Lord, but they have fome miftaken notions of the ordinance, or they have doubts about their qualifications for it. They would gladly wait on Chrift in this way of his appointment, but they fear they ftiould not be worthy gueftsj or are jealous of themfclves, that they fhouid not walk agreably to their profeffion. Thefe are m*uch to be pitied, as they cannot but have much anxiety and diftrefs in their own minds, and muft be ftrangely tortured, between their de- fire to obey the command of Chrift, and the fear left they fnould not come with acceptance. Where perfons have fuch difficulties and fears, however faulty they may be in entertaining them, their ne- olefling this ordinance is not to be confidered as equally criminal with their's, who give themfelves no thought about the matter, or think of it only with a carelefs indifierence. A merciful God will without doubt make all gracious allowances. But as their difiicukies and fears are a fecret between rendered centemptihle. So^J God and their own fouls, or are known only to a few, their abfenting themlelves ipeaks the fam© language to the world, and therefore reflefls the fame difhonor on God, as doth the abfence of thofe who are carelefs and fecure. This appearance of things, and the conftrudion which may be put upon their condudt, (hould make them cautious, how they give occafion for fuch oifences, by yields ing to unrcafonablc fcruples and objections ; and fhould give them the moftferious concern, to walk in all the commandments and ordinances of the JuOrd blamelefs. It may not be amifs to add, that by your not communicating at the facrament of the Lord's fup- per, you not only dilhonor God, but you greatly hurt and injure your own fouls. You deprive yourfelves of the advantages you might reafonably hope to receive by a ferious confciencious attend- a^nceuponitj thcfe advantages are fomany stnd great, that we may juftly excite you to it as a privilege, as well as charge it upon you as a duty. Your omit- ing this duty is, we are perluaded, the caufe of that languor and indifference in the fervice of God -—of that declenfion of religion in your foul — and of thofe fears about your ftate, which you fo fre- quently complain of. — You do not partake of that fpiritual food which Chrift hath provided for his church, and therefore do not receive that nourifli- mcnt from hii-n, which isof fo much importance in the chriftian life — You do not obey a plain pre- cept 532. The tahle of the Lord cept cf your Saviour — your dying vSaviour — ^and nre therefore juftly apprehenfive, that as you have negleifled to remember him at his table on earth, he will not remember you when he cometh in his kinguoin. A negled of. this ordinance makes deaih beds uncomfortable : Many have lamented in their iaft hours, that they have not obeyed this exprefs command, that they have publicly diflio- nored the Saviour of men, by their criminal omiiri- on of this duty. Further, By abfenting yourfelves from theLord's table, you call ftumbling blocks in the way of o* thers ', they are difcouraged from making a pro- feffion, when they fee perfons afraid to engage in f'jch a folemn tranfadion, who have been longer \^ the fchcol of Ghrili, and who are much better acquainted v/irh religion, than they can pre- tend to be. This is a confideration which ought deeply to aiTedt parents, and others who (land in a fuperior relation. It may reafonably be fuppofed, that their example will have great influence on their children and fcrvants, efpecially vv'here it" falls in v/ith the natural depravity and backward- neis of tlJt human heart. They fhould, therefore, facredly avoid every thing, which tends to give thofe under their care light though [s of religion — to hinder them from attending tlieir duty, — or to iiial's them eafy in the omilnon of it. B«^ rendered contemptihk. ^^^ But let who will neglect the inftitutions of reli- gion, it is no argument that you may negled them. jPofiibly, your parents have particular reafons for abfenting themfeives from the Lord's table, which do not afrefl you. Whether they have or not, your duty is plain, to have refpeft lo all the command- ments of Chrifb. If your parents fin, it is no rea- fon that you fliould fin with them. You ought to follow their good examples, but may by no means follow them to do evil. Perhaps by performing, your duty, you may ftimulare them to perform their's. You may not excufe yourfelf from attending on the fupper of the Lord, becau^j you are young, and are not yet fettled in the world. You are noi; fo young, but you may die •, or, if you are fpared in life, it will afford you unfpeakable comfort, :hac you made the dedicationof yourfelf to God in your early days. Whereas, if you defer this great and neceflary work, new temptations and difiicukies will arife, a.nd there is danger that you vvill never engage in it at all. This is a confideration of greac wciglu, with refpect to the facrament of the Lord's fupper. Many young people, being deeply impref- {^:d with the truths or religion, have had ferious in- tentions of coming to the table of the Lord, but they have put it off from timeto time, till ihey have grovv-n eafy in their negletTc, andcontracled an almolt total indifference about it. The dar.crer of fuch aa iin- 33^ ^^^ ^ahk of the Lord. unhappy effefl Is a good reafon, why you fhould make hafte and not delay to keep this comnaand- ment of God. But am 1 to come to this ordinance, without anj^ preparation — without any regard to God — any de- fires after Chrift — any concern for my fpiritual and eternal interelt — and while I know myfelf to be carelefs and indifferent about the things of religi- on ? — By no means. We fhall endeavor under the next head to guard againft rulhing precipitately to divine ordinances. But if you are really unprepar- ed, and know yourfelf to be fo ; what is to be done ? Are you to fit down fatisfied, and as if you had no concern with thefacrament, becaule,in your prefent (late, you cannot worthily partake of it ? Is not the command ftill to you, ** Do this in remem- brance of me" ? Is it a fufficient reafon for your neglc£l of this inftitution, that you are in fo bad a frame, that you dare not make a profeflion of reli- gion, or take the covenant of God into your mouth ? Do you plead this as an excufe ? Surely it is the word plea you could make. Such unpreparednefs is your fault; and can that which is your fault and your fin, be a fufficient excufe for your neglcft of a command of Chrift? Oris it any excufe at all ? Methinks it ought to alarm you, that you are in fuch a ftate, that you dare not make a profeflion of religion -, that you are fliut out from communion ■with the people of God j thatyouinay not partake ot that rmdered contemptible, ^5« that bread and wine, which were dcfigncd to nourifli. and comfort the fouls of men. While you are un- prepared for the Lord's fupper, you arc unprepared for death, you are unfit for the kingdom of heaven. If you are unworthy to unite with the faints on earth, how can you have an admifllon into the ge- neral aflembly and church of the firft-born, whofe names are written in heaven, or unite with the fpi- rits of juft men made perfed ? Every time you ieave the Lord's table, and are, as it were, exclud- ed from this inilitution of Chrift, confider with your- felf, what if I fhould be excluded from the mar- riage fupper of the Lamb— -fhould be fhut out from the prefence of Chrift — and doomed to an everlaft- ing feparation from Him ? Is a ilace which may terminate in fuch awful deftrud:ion to be continued in ? Ought you not, with theutmoft earneftnefs,to implore the Spirit and grace of God, that you may be delivered out of it ? Should you not feek every difpofition, which is neceffary to prepare you for the Lord's table, and to make you a worthy gueft there ^ This is the way to get thefe objedions removed. But nothing can be more pervcrfe and unreafonabk than to fuppofe, that any are excufabie in their negled ot this ordinance, becaufe they are relblved, not to be prepared for ir. And though pcrfons of fuch a tcr^iper are not to be encouraged to come to the facrament, yet let them not think that their nc- glefl is an innocent thing : A prince, who invites guefts to an entertainmentjisjuftly ofrendedj if they do 33(> ^^^ Tahk of the Lord do not c.ome^; k Is no excufe that they have not a fultable^ habit, When he allowech them to fupply themfclves 6ut of his own ward-robe* There is, oh finner, grace enough in Chrid, but if you will not accept and improve it, nothing awaits you but in- dignafion and wrath, tribularlon and anguifh. But oftentimes, they, who make thefe objetfli- 6ns, are better prepared than tliey arc willing to own, and perhaps much better than fome who come to this ordinance. Hypocrites boldly pre- fume, while many diindent trembling chriftians tar- ry away. Their fears keep them from attending an inftitution, which was defigned as a happy means of removing them. If you find defires after Chrift, and the bleffings he hath to bcftow, though you cannot determine thele defires to be gracious, if you are determined by the help of God, to de- vote yourlelves to Him, and to live as the gofpel teaches you to live, you are the perfons whom Chrift invites to his table. Nor will it free you from your obligation to obey Him, that you have doubts and fears about your qualifications for this ordi- nance. You cannot negleil it and be blamehfs. Many are deterred from the Lord's table by that pafiage in the epiHie of Paul to the Corintlii- ans, " He that eateth and drinketh unworthily, eateth' and d ripketh damnation to himfelf, not dif- cerhihg the Lord's body." f But this text, rightly i I Cor. II. 2^. «nderftood, rendered contemptiblel 337 underftood, need not give any ferions pcrfon the lead uneafinefs* The apoftle explains what he means by their eating and drinking unworthily^ in thofe words, " not difcerning the Lord's body." The Corinthians, inftead of coming to the Lord's table as a religious rite, came to ic as to a common meal. They ufed the church, as one exprefles it, more Tike an eating or a tipling houfe, than like .the houfe of God. This was a notorious abufe of the ordinance, it was moft unworthy conduct, ic was irreverent and profane. The unworthy par- taking therefore, which the apoftle condemns, re- fpeds the manner in which they attended the facra- ment, their behaviour at that time ; and not their general ftate, or the habitual frame of their minds. Gracious perfons may pofiibly, through incaution, be guilty of this eating and drinking unworthily, they ought, in fome places, and under fome cir- cumftances, to be greatly on their guard. The word rendered by our tranflators, damnation^ doth not at all refer to that punifhment, to which the wicked will be configned in a future ftate, ic is rendered judgment in the margin ; and the contexD plainly fhews, that thejudgment intended was whol- ly of a temporal nature ; it immediately follows, " for this caufe, many are fick and weakly among you, and many fleep." Their indecent profane carriage bro't fuch difcredit on chriftianity, that God faw fit to teftify againft it, by infliding temporal evils upon them, fome were fick and fome died. But as to punilhmenc in another world, or the U u damnation 53 S f'J^e fi>Me of the Lord danmatlcyn ofhell,not on? word is laid about it. Nor is it faid, that thefe perfcwis, criminal as they Were, would be fentcnced to it. The apoftle intimates, that the very end, for which thefe perfons were puniihed, was, that they might not be puniflied in another ftate. " But when we are judged, we are chaftened of the Lord, that we might not be con- demned with the world.*' We own, that if a perfon partakes of the I^ord's fupper unworthily, in a carelefs irreverent manner, and never repents of fo great a fin, he may expeft condemnation in another ftate-, this is a truth, tho' it is not the truth conveyed to us in this place. But what do vve fay in this more than we may fay of any other inftitution ? If we pray unworthily, if we hear unv/orthily, if we fpend the time of di- vine v/orfliip, in laughing, whifpering, if we fet ourfelves to deep, or to gaze on theobjcdls around ns, lb a$ to caft contempt on the duties we are cal- led to engage in, thefe fins as certainly expofe to future punifhment, as unworthy partaking of the facrament. And yet, would any one, for this rea- }on, necrlefl thefe duties, or totally abftain from them ? No •, if he afts wifely, he vii'ill repent of •what is amifs, and endeavor to corre(ft it for the time to come. This is the method we fliould take with refpefl to the duty we are confidering. Are you fo incumbered with worldly cares, that you cannot find time to prepare for this ordinance ? Muft you go to your farm and your merchandize, an4 4' rhdered aniemptThk. . oog and for this reafon db you negltft this inftitution ? This is a certain evidences that you prefer the world tb Chritt, Attd (pifitaal an^ ^tertial bleffings ; and may you not then juftly f^af, iliat he will difowii and reject ybu another day ? So the King is repre- lehted a^ dealing With thdfe Whxi would not come tiohis fbafl. § . Aile any of you fearful j that, by making a pro- fcfiion of reirgibn, you (hall he under ftronger -ob- ligations to holinefss, thai^ you now are ? — -It is an cxcufe you may well be afliamed of. Th'ere can- n fe^ve the power of adaiiirion G^iould i.ike eirT%^ual care 34^ 'J'he table of the Lord care to debar them, if they ar^ hardy enough to offer themfelves. Would to God, I could think there had been that care on both hands there ou ght to have been : The table of the Lord would not have been rendered contemptible as it now is ! Thirdly, They pra£lically fay, the table of the Lord is contemptible, who come to the Lord's fupper without ferious thought and cir- cumfpe(5lion. When Samuel went to facrifice at Bethlehem, he faid to the people of that city, " Sandtify yourielves, and come with me to the facrifice." There were particular purifications re* quired of the Jews before they attended their foiemn feafts. Thefe external purifications were defigned to anfwer moral purpofes, to lead them to feek a^'ter fpiritual cleanfing or a right temper of mind tov/ards God, when they made their foiemn approaches to him ; and unlefs they were, attended with the thing fignified, however they might anfwer the Jewilh law, and entitle to the privileges of that difpenfation, they could not ren- der men acceptable to God, or put them in the way of obtaining any fpiritual or eternal blefiings, *rhefe carnal ordinances are done away by the coming of Jefus Chri^l, but that to which they were defigned to lead their thoughts is ftill neceflTa- ry. God hath his infl:itutions of religion under the gofpel as he had under the law : Chriftians ought to approach thefe with caution and reve- rence; The Lord's fupper is an ordinance pecu- liar to chriilianitVjit is an explicit acknowlegemenc of rendered cofttemptiblc, ^^0 bf the authority of Jefus Chrift ; Tome particulac inquiry and preparation fsems fie and proper be- fore we enter on fuch a folemn tranlaclion. The apoftle fays, " Let a man examine himfelf ^nd fo let him eat." Some have interpreted this expreflion, that perlons who could not determine their ftate to be good, or that they were fincere difciples of Jefus Chrill, were not to come to the I.ord*s flipper, as if it had been faid. Let a miw examine whether he is a good chriftian, and then, and not till then, let him eat. Such an examina- tion is a great chriftian duty, and no time can be more proper for it, than when we are coming to the Lord's table ; but it may well be made a quef-. tion, whether this is what the apoftle immediately intends in this place. His meaning feems rather to be, that a man Ihould examine himielf, whether he underftands the nature of this ordinance, and propofes to attend it in a mariner agreable to the defign of it, and lb fhoulJ ear, making a projier difference between the Lord's fuppcr, anJ a com- mon meal, attending it in a fober religious man- ner. But in whatever fenfe we under jhiul this paflage, it plainly fuppofes, that there is fome pre- vious thought and deliberation neccifary to our coming aright to the Lord's table •, tiut all vv!ia approach it fhould come with a humble, ferious-, devout temper. They Ihould feek the intiu- ence of the Holy Spirit to make them fincer.e ia thio S5^ ^^^ ^^^^^ of ii>6 Lord this facred tranfadlion, and to cleanfe them accord- ing to the purification of the fanduary. It is fit and right, if not abfolutely neceflary, that we (hould give up ourfelves to God in our fecret retire- ments, before we publicly affume the chara6ter of chriftians. It is for want of this ferious deliberation, that too many fall away from God, and difgracc their chriftian profeffion. They enter upon it without thought, have no fenfe of their own weaknefs, and take no care to fecure Divine aids. They aft, with refpedl to this religious rite, as if it was a matter of very light and trivial concern. And by fuch a conduft evidence, that they look on the table of the Lord as contemptible, and they make it appear contemptible to others. The men of the world think lightly of Divine ordinances, when they ob- ferve the levity — the total indifference with which fome men run to them. It is of gr^at importance, that we (hew forib Chrift's death at his table ; but it is equally important, that we Ihould confider what we are about, and fhould have a right difpofiiion when we draw nigh to God. Without this, it is very unlikely, that the ordinance will be of any fpiritual advantaf^e. It will make us worfe rather than better. The preparation of which I have been fpcaking is peculiarly neceflary, when we firfl: prefent our- felves at the Lord's table -, but fomething of the fame kind is luitable, if we have opportunity every time rendered contimptihle. ^5% time wc make our approach to it, tho' not of equal importance. There are certain meditations which are proper at all times, but which are particularly adapted to prepare our minds for the facramental fupper — As the nature and defign of the ordinance — the wi(idom and goodnefs of the inilituiion— • The love and grace of God in fending his Son to die for us — The great things which Chrift did and fuffered, that he might atone for our fins and bring us to God — The evil of fm which made fuch an atonement neceflary — The obligations his infinite benevolence lays us under — The blefTings Chrift hath purchafed — and the importance of our being interefted in them. There arc certain aflions which are proper at all times, but which feem pe- culiarly feafonable when we are coming to the ho- ly fupper. Such are the folemn conlecration of curfelves to God, and engagement to be his — a ferious folemn inquiry into our ftate, our princi- ples of adlion, the views we have in our religious duties, our defires, our purpofes, what we have been, and what we defign to be — '^ penitent hu- miliation and contrition of foul for what hath been amif? — a believing application to the blood of Chrift for pardon and clean fing-^and fervent pray- er to God for renewing and fanClifying grace. But you will fay, v/hat if I cannot find any exercife of grace, or do not perceive, after all my examinati- on, that gracious temper which I ought to have ? Whac I 352 ^be ^ahle of the Lord What fhall I do then ? I anfwer, I am faying what we ought, and what we fhould defire to be at all times, and in particular what arc proper exercifes of mind when we are coming to the Lord's table, but I by no means fay, that we may not come, un- lefs we are confcious we are entirely what we ouo^hc to be. We tell you what chriftianity is, and what ic requires you to be ; we fet before you the fublimc fiandard, that you may be excited to come as near it as you can. We fay that God requires purity of heart, when you draw near to him in his holy inftitutions, but we do not fay, that if you have not that purity which he requires, you are excufable ia the negled of them. We declare to you, that when you hear the word you fhould mix it with faith, but we do not declare, that unlefs you have faith you fliould not hear the word. We aflert that when you pray, you ought to lift up holy hands, but we do not afiert, that unlefs you have holy hands, you mufl noi pray. So we fay, you ought to come to the Lord's fupper in the exercife of know- lege, faith, love, repentance, but we do not fay, that every one who hath not thefe graces eateth and drinketh judgment to himfelf. Upon the whole, thfy finfully prefume, who come to the fa- crament in a light carelefs manner : It is a folemn religious a<5lion, and we fhould endeavor to prepare cur niinds for it by meditation and prayer. Chrift requires that we fliould thus fhew forth his death, and we ought to come to this ordinance in obedi- ence t-o him, and not in compliance with cuftojn, or rendered centemptibte, 3^53 or with any worldly and fin ful views. He that hath fuch a frame of heart is in no danger of being an unworthy partaker of the Lord's flipper •, and tho* he fhould not: be in that ftace he was ready to hope he was, he will, according to the common courfe of Divine grace, be more like'y to meet with God, and be in a fairer way to ftbcain a bleffing, than if he had lived in thenegled of fo plain a command. Having faid fo much of preparation for the Lord's table, fome may be ready to enquire, whe- ther it is neceflary, whenever they are about to come to this ordinance, to have Ibme ilated time, in a folemn manner, to prepare themfclves for it ? To which it may be replied. That as there is no fuch injundion in fcripture, no one hath a right to enjoin it. However, this facred rite implies fo much profeflcd by us, and is fuch a diilinguilhing badge of the chriftian religion, that they whofe ieiiure will admit of it, do v^ell to fepafate fome ^particular time,^Q think what they are going about> —to im.plore the Divine prefence — co communs with t'lcir own hearts — rencwedly to dedicate them- it\vii to God — and to employ their minds in fuch jeditations and ads of devotion, as tend to put them in aright frame, when they draw near to God in this holy inftitution. But, expedient as this is, 1 am a- ware that fome chriftians have carried their fcruples upon this head even to a degree of fuperftirion i they muu: have days as well as hours \ and whea X X they J S54 ^^^^ ^'^^^^ of the Lord they havenothad time to prepare ihemfcWes-accord- ing to their ufual cufrom, they have turned their backs on the ordinance. It is beft, where it can be, to take time for preparation ; but when any are necelTanly prevented, as may frequently be the cafe with thofe who are in a ftate of fervitude, and fo netimes with others, they ought to rely on the grace of Ch rift to fupply the want of previous pre- paration, and by no means to aifront him by put- ting an open flight on his inliitution. A particu- lar preparation for lacramental occafions " being only a prudential thing, no where enjoined in the tvord of God, muft not be looked upon as abfolute- Jy necelTary, much lefs the fpending fuch an exacl portion of time in the cxercifes of devotion. Let us employ what time we can command, and find by experience to be of ufe to this purpofe, and we have nothing further to trouble ourfelvcs about, but putting our hearts in the beft order we cao, and fo moderating our affeflions to all fublunary things, that as often as we are called to duty, we may be in a proper diipofiLion for the performance of it i let us do this, and we need not doubt of our being acceptable guells at the table of the Lord.'* I am in the Third place to kl before you yoiir contempt of the Lord's table, when you attend this ordinance with irreverence or vanity of mind. It tends greatly to render this religious rite contemptible, if there is any thing indecent or irre- verent rendered contempt ilk. ^-5 verent In our external deportment. This is what the apoftle blames in the Corinthians. They were fo far from fetting down at the Lord's table as a fpiritual entertainment, and as if they meant to improve th'emfelves in the chriilian temper, that they made no difference between that and their common meals -, yea, their behavior was fo riotous and indecent, that it would have been a difgrace to their common entertainments. " When ye come together into one place, this is not to eat the!" ord's. fupper. For in eating every one taketh before o- ther, his own fupper ; and one is hungry, and ano- ther is drunken* What have ye not houfes to eat and to drink in? or defpifeye the church of God ?'* One can fcarce conceive of a more profane and un- worthy behavior than this of the Corinthians. It is hoped, the Lord's table is not thus abufed, or the jnftitution affronted, among us. Perhaps, there is very little to be blamed in the external deportment of thofe who come to the holy eucharift» The countenance of the communicants is grave, the pofture is decent, and the gedure is agrcable, be- coming fuch a folemn approach to God, free from levity on the one hand, and affectation and fuper- ■ftition on the other, Would to God, the fame could be faid with truth of the inward man — that the hearts of al! who partake of the J/-)rd's fupper wereright with him! But alas! when we havedrawn nigh to God in this ordinance, hath there been nothing in any .«f us unbecoming this facred aft of religion ? — nothing which giv'^s occ^fion for pain- ful S5^.^: f be Table of the herd ful ref?edions ? — nothing which hath been offegr five to that Being, who is a Difcerncr of the tho*ts of the heart ? " Ye fay the table of the Lord is- contemptible," when it is not your conftant defire and endeavor, that ic may anfwer the ends for which ic was defigned : Efpecially, if yon in- dulge to any thoughts or dirpofitions which con- tradid the great end and defign of it. It is true, thefe inward motions of the foul are not vifible to the world, and therefore you do not by them dif- honor God before men : But they pollute the or- dinance in the fight of God; they difcover con- tempt of the great Author of it ; and a dilVegard of the gracious defign he had in the inftitution. When you put on a fhew of ferioufnefs which you have not, and pretend a devotion v;hich you do not exercife, nor fa much as aim at, you praflically deny the omnifcience of God ; you afb as if ViZ did not know what paiTcs within you j or, as if you thouf^ht it of no confequence to approve yourfclves to him i you evidence uhat you value the praife of men, more than the praife of God, fince you are io foilicitous to appear well to them, while you ne- glect Him, who fearches the heartand tries thereinsot thechildren of men. The language of your praftice is, " the table "of the Lord is contemptible" — When you content yourielves wiwh barely attend- ing the duty, without any concern about the frame and dlfpofition of your hearts there — When you al- low your minds to wandet', and Indulge to thoughts abovit rendered contemptibk. 257 ^bout the world and your temporal affairs, to fiib- jefts, which, though they might be lawful at other times, are not fui cable to the prefcnt occafion — . Elpccially, when your thoughts at the facramenc are in themfclves fmful^ and fuch as would be of- fenfive to God at any time — When you do not re- member Chrifl: at all, or remember him only in as indifferent fuperficiaj manner. Firff, It is tT Gaff contempt on the Lord's table, when you content yourfelves with a bare attend- ance upon the facramental fupper, without any concern about the frame and difpofitioa of your hearts there. It is not enough that we attend the inftitutions of religion, unlefs we come to them ars. means of grace ; and if we come to them as means of grace, we fliall look to the end more than to the means. David had great defires after the houfe of God, but his drfires did not terminate in the mere performance of duty, he defired and foL>ght after the prefence and enjoyment of God, " O God, Thou art my God, early will I feek thee, my foul thirfleth for thee, my flefli longeth^for thee in a drv and thrrfty I md, where no water is ; To fee, thy power and thy glory fo as I have feen thee in thy fanfluary.'* If at any time chriPcians attend upon a religious duty, and do not find thofe difpofitions which are peculiarly fuited to that duty, they come away difappointed and humbled. Tiiey think thac fabbarh, that facrament loffj in which they do noti '■^5% The Table of the Lord gain fome knowlege of divine things, nor experi-< ence fome fpiritual advantage. But when, on the other hand, they find the love of God improved in their hearts, when they fee more of the divine ex- cellency, and their fauls cleave to him in holy af- fection and delight ; when they arc more afraid of fin and more watchful againfl: it ; when they gain ftrength againfl temptation -, are more firmly per- fuaded of the truih of religion, and feel its •influence on their hearts : When chriflians find thefe the happy effcds of their attendance on divine ordinances, they cannot but highly prize and value them. And they fbew their efleem of the inftitutions of religion, when they look for fuch bleffed effeds from them, and have thefe in view in the obfcrvance of them. But when men con- tent themfelves with a bare attendance, and arc in- different whether they protit by them or not, when they have no concern about their hearts and the exercifcs of their minds, it (hows that they have no fincerity in their profeflions of religion. To pre- tend to draw near to God in the ways of his ap- pointment, and not to defire thofe fpiritual blefTings which they were defigncd to convey, is noc merely to defpife thefe blefTings, it is to dcipiie God him- felf — to contradift the dcfign of the duty — and to deprive their iouls of all benefit thereby. I will not fay that fuch communicants will fiot receive any advantage from the ordinances of the gofpel, God is fometimes found of them that feek him nor, but it is very unlikely that they will, and iheir care- klTnefs rendered contempiihk, •eg kflhefs in attending on duties is doubtlefs one rea- fon why many find them fo ufelcfs and unprofitable. Secondly, You defpife the -table of the Lord, when you allow your minds to wander, and in- dulge to thoughts, which might be lawful at other times, but are not fuitcd to tnis particular feafon. The fituation of men in the world is fuch, that \t is neceflary often to think of worldly things, to lay plans for our comfortable fubfiflence, and to take proper fteps to carry them into execution. Tho* •we ought to feek firft: the kingdom of God and hris righteoufnels, yet other things are not to be ne- gleded. But there are feafons, when thoughts a- bout our temporal affairs arc improper and finful. They are fo,whenever we are called to an immediate intercourfe with the Deity, At fuch times, it be- comes us to difmifs the world, and to fix our minda on things above, and not on things on the earth. "When we come ta the Lord's table, we fUould be raifed above the pleafures, the amufements, the profits, the honors of this world. Thinking on our fecular aff^airs cannot be innocent when we are ac this feftival, becaufe it muft necefi^arily fhut out fome religious meditation which we ou^^ht to have there. Every worldly thought which enters our mind at the facrament is an intruder, and as fucli we ought to treat it, immediately to exclude and rejeft it. If we fuiter our minds to rove to the en- joyments of time and fenfe when we come to the Lord's 35o '^he Tal'Ie of the Lord Lord's table, fuch thonohts will prevent that fefl* ous religious temper which ought to polTeCs our iouls there. They will erafe all good imprelBons, and make our attendance unprofitable. 'Tis true, the hearts of the beft are apt to wander, the world intrudes itfelf into our moft facred tranfadions* But there is a vafb difference between our having thele ihoughts involuntarily, and contrary to our defire z,x\d endeavor, and our giving way to them or fuf- fering them to dwell in us. A ferious communi- cant, one who partakes of the Lord's fupper in a rjo-ht manner, looks upon all worldly thoughts as unfit v.'hile he makes this folemn approach to God ; he drives — he prays againU them ; and it is the grief of his heart, that the world hath iuch a place within him, that he cannot riie above it, even wheo he hath fuch powerful incentives to a fpiritual hea- venly difpofition, as are prcfented at the Lord's ta- ble. Do any of you then, when you fit down at this holy iriiricution, apply your minds to worldly topics ? Do you fuifer vairi tiioughts — earthly de- fires, to lodge within you ? Tio you meditate on your farma? — your merchandize — your fecular bu- finefs — or yor.r lucrative profpc6ls ? you have rea* fon to fear you are unvvorthy communicants. You treat the Lord's table with contempt, you cannoi: expect any fpiritual advantage from the inllitution, or that God will luok on the duty as performed to him. The contempt you caft on this ordi- nance is Hill greater, if in i^ie Ihjrd rendered contemptible^ 36 j Third place. Your thoughts at the facramenc arc in themfelves finful, and fuch as would be offen- five to God at any other time. Worldly tho'ts arc finful at this feafon, becaufe they intrude at a time when you ought to be wholly employed in fpiritual contemplations : It is much worfe — If you al- low yourfelves in carnal, malicious, revengeful thoughts — If impure images and difpofinions pre- fent themfelves and find room within you— If your mind is filled with covetous, proud, ambitious de- fires, purpofes, and views. Such a temper is evil at any time. But it proves great perverfenefs and obduracy of heart, if men give way to fuch vain and wicked thoughts when they profefs to engage in a facred a<5l of religion. They defpife that glorious Being before whom their hearts are naked and o- pen ; and however, by their fpecious pretences, they may gain the efteemof men, they will certain- ly fail of the approbation of God. Their hypo- critical fervices ace a ftench in his noflrils, and he can have no pleafure in their offerings. Fourthly, They treat the Lord's table with contempt, who either do not remember Chrift at all, or only in a carelefs fuperficial manner. The general defign of this ordinance is contained in thofe words of our blcfied Saviour, '* Do this in re- membrance of me.'* If then your thoughts are not ill employed, that is, if they are not employed oa fubjedts that are evil in themfelves, if you have re- ligious thoughts, yet, if you do not remember Y V Chrifl-, 362 The Tahk of the Lord Chrifl:, if He is not the fubjed of your contempla- tions, you do not comply with the defign of the in- ftitution ; and if this is dilregarded, with whatever frequency, and apparent ferioufnefs you attend up- on this religious nte, you praftically fay, the defign was unnerefiary, and the command might have been omitted. It is very much the fame language, if you content yourfelves with fome tranfient thoughts of Jefus Chrift, Vv'hich make no impreflion on your hearts. It ought to be your great concern, not on- ly to remember Chrift, but that the remembrance of him may have its proper influence upon you, and that you may have thofe fcntiment^ of love, gratitude, and obedience, which the inftitution tends to infpire. It fhows great contempt of the Lord's fupper, when men latisfy themfelves with fuperfi- cial unaffedling meditations, however fit and proper they may otherwife be — when they go to this ordi- nance and come from it with a lukewarm indifle- renc fpirit,as if there v.'as nothing valuable to beob- tained there, or they had no foHicitude to obtain it. When we think what we ought to be when we come to the Lord's table, how much redon have many of us for humble penitent reflections ! — Did we not ruH:! upon a profcHlon wirh a criminal in- difference, and even when we knew that our lives were a contradidtion to our public declaration, diflfolute and vicious 'i — Did we take time to deli- berate on fuch a folemn tranraClion,and enter upon it with ferious meditation and earneft prayer to God rendered contemptible. 363 God for light and direfticm ?' I fear feme of us Hiall find, upon careful recollection, that we had very little concern about duty, no defign to ap- prove ourielves to God, no defire to be made wifer or better : But that our main view was to make a goqd appearance to men, to gratify our pride, or fome other palTion which was predominant, When we have been at the Lord's table, indead of thofe religious meditations which were proper on that facred occafion, have we not indulged thoughts about our worldly bufinef-^, and even irreligious and wicked thoughts ? Have we not fatisfied ourfelves with the performance of the duty, though we have had no particular regard to Jefos Chrift — no fenfa ^t, of that infinite philanthropy, which it was the fpecial defign of this inftitution to produce in our minds ? Or if we have, at fome times, found room for feri- ous religious meditations, yet what a fad mixture hath there been of Jormality, hypocrify, and fin ! Let us call our faults to remembrance this day : The confideration of them fliould not lead us to negledt duty, as the manner of fome is •, bun fhould excite us, to make our applicanon to the atonins; blood of the o-reat Redeemer, and to be more watchful for the time to come. Blefied be Go'l, the fetting down at the Lord's table in an unpre- pared or an unworthy manner is ^ot an unpardo- nable ofi^ence, tho' fome are fo much more dlftieC- ed about this than they are about any other, that it looks as if they thought it was. The blood of i^Chrifi: cleanfeth from this as well as every other fin.. If 364 The Table of the LordyScc, If perfons, by coming unworchily to this ordinance, expole themfelves to judgaient, yet it by no means makes their eternal damnation neceflary. Lee none encourage themfelves from henee, in a carc- lels approach to divine ordinances ; fuch levity of mind not only makes religion contemptible ii\ the eyes of the thoughtlefs and profane, but tends dreadfully to harden our own hearts. And if fome have too awful thoughts of the facrament, and car- ry their fears even to fuperftition, others are in ftill greater danger of treating it with indifference. That our minds may be imprefled with a becoming reverence ; Let us remember, that Jefus Chrift is ^ here prefent. And Ihall we dare to offend and af- front him who is to be our final Judge ! or rather, jball we do any thing, or indulge any temper, that will difpleafe him who hath fhown fuch inconceiva- ble love to us ? What Ihame ! — what horror ! mufl: pbffefs the mind of one, who thinks of Chrift at his table, and finds his heart full — of hypocrify —of enmity to God — or malice to his brethren ! . — But on the other hand, how great the pleafurc of that man, who feels his heart warmed with the love of Chrifl:, and can humbly appeal to him and fay. Lord, Thou knoweft all things. Thou knoweft that I love Thee 1 Who, fenfible of innu- merable defefls, hath fuch views of the glory of the Redeemer, as to venture himfelf in his hands; and, under the greateft prcflure of guilt and unworthi- nefs, can find reft in this Almighty Saviour ! SERMON SERMON XVr. The Table of the Lord rendered contemptible. Malachi I. 7. Te fay the table of the Lord is cofi- tempt'ible. WHATEVER God commands we are fure is right. A Being v/ho is infinitely wife and good cannot enjoin any thing, but what is agrea- ble to wifdom and goodnefs. We ought to vene- rate every inftitution of heaven, to obferve all the duties of religion, and to do every thing in our power to reccommend them to others. The com- mand to attend the Lord's fupper is fo exprefs, that no chriftian ought to be eafy in the negle6l ot it — But a bare attendance on this inftitution is not enough to approve us to God, and therefore ought not 3 66 The Table of the Lord not to quiet our minds. It becomes us to ap- proach the table of the Lord with ferioufnels and reverence, we (hould confider and improve it as a mean of grace, and be' chiefly follicitous to attain the end, to have the fame mind that was in Chrill, who hath gone before, fetcing us an example that we fhould walk in his fteps. — When we are at the Lord's table, we ought religioufly to remember Je- fus Chrift, the great Author of this inftitution.— In our daily walk, we are to confider our chrif- lian charaflcr, and to walk worthy of the voca- tion wherewith we are called. It is owing, as hath been already obferved, to the careleflhefs and indifference of chriftians in each of thefe refpe6ls, that this ordinance is defpifed, as it too generally is among us. " Ye fay, the table of the Lord is contemptible." You fay this, By a carelefs negleft of it-— By rufliing precipitately to it — By irreve- rence or levity of mind while you attend upon it— and by a life and converfation difagreable to your chriftian profeflion. I have difcourfed to the three firft of thefe particulars. I am now to fliew, that you make the Lord's ta- ble contemptible, when your life and converfacion are not agreable to your chriftian profefTion. "When men profefs chriftianity, and lay them- felves under folcmn engagements to be the liOrd's, they ought to be fincere, they ought not to deal falfly with God. ^hey prevaricate, if they have rertdered contemptible. ^Sj no defires and intentions to be what they profefs If they put on religion as a cloke, tohidethe wick- ednefsof their hearts, or toferve fome finifter defign. If there is any fincerity in them, they intend, by the help of God, to be chriftians, when they profefs themfelves the difciples ofChrift.- They defign to do the will of God, when they folemnly promile it. I do not mean, that it is neceflary to know they are gracious perfons, when they profefs the religion of Chrift : But fuch a profeflion im- plies— a belief of divine revelation — a lenfe of the importance of the truths it contains — a defire ac lead that the inftitutions of religion Ihould have their proper effefl — and a determination, by the grace of God, to live as the gofpel teaches them to live. Where this is the cafe, men will endeavor to form their lives by the precepts of chriftianity ; and fo far as they do this, they adorn the dodlrine of God our Saviour. When they pradife other- wife, they caufe the good ways of God to be evil fpoken of, and make a religious profeflion con- temptible, in the eyes of thofe who have not felt the power of religion on their hearts. In fpeaking to this point, I fhall firft confider what kind of converfation is agreable to the gofpel, and tends to the honor of God and religion — and then, on the other hand, when perfons difcredic re- ligion ; or, in the language of the text, " lay the table of the Lord is contemptible." Firft, .^St T^ Tahk of the Lord Firft, I am to fay, what converfation that is^ which is agrcable to the gofpel, and tends to the honor of God and religion. You eafily perceive, that this leads me to fpeak of fuch parts of the chriftian life as are vifible to the world, at lead to thofe who are near us and obferve our conduifl j and not of our fecrct and retired tranfadions. We ought, in all our deportment before others, to make the gofpel our rule ; or, in the language of our blefled Saviour, to caufe our light to fhine be- fore men, that they may fee our good works and glorify our Father which is in heaven. We ought to evidence that chrillianity is fomething more than a name, and, as far as an external deportment can, that we are not only almoft, but altogether chrifti- ans. We fhould avoid what the law of God for- bids, and praftice what it enjoins. Chriftians fhould live above the world, they may not take any indiredt methods to gain thofe things which are pleafant and agreable; nor at any time difcover an anxiety about worldly enjoyments : They fhould be- have with calmnefs and refignation when they meet with things that are contrary to flelh and blood. They Ihould endeavor to praftife duty with chearfulnefs, that all about them may fee, they do not efteem the commandments of God to be griev- ous reftraints, or unrcafonable injundions, but that their obedience is free and unconftrained, and others may be induced to believe that Chrift's yoke is eafy and his burden light. I do not intend that any can be able to determine with certainty the rendered contemptible. 36^ the frame of the heart, by the manner in which men perform their outward a6tions. There is no doubt but an artful hypocrite may conduct fo as to inipofe on the mod difccrning eye •, and may ap- pear to delight in thofe religious duties to which he hath an inward averfion. But it is no argument that a chriftian fhould put on a different ap- pearance, bccaufe a hypocrite will endeavor to ap- pear as he does. That man gives very (lender proof of his fincerity, who purfues the enjoyments of this world with pleafure and fatlsfadion, and in matters of religion ads with reludance, or lb as to lead o- thers to think the fervice of God is uiiplealant and difagreable to him. The chriflian fhould not, like the Syrian general^ .defire,that in this thing the Lord would pardon his fervant, but fhould carefully abftain from the very appearance of evil -, and be willing to abridge him- felf of lawful pleafures, if they are likely to prove a fnare, or an occafion of fin •, he fhould even avoid things that are in themfelves indificrent, rathe!* than offend a weak brother. It is not neCefiary he fliould put on a pre(?He fuperci-lious air, or al-j -fume a lour auflerity of manners ; this is rather an *ftc(5led fhew of religion, than religion hfclf ; but he fhould always behave with fuch ferioufnefs and circumfpc(5lion, that they, who obferve his courfc of life,may have realon to think he is afraid to offend God, and that it is his habitual dcfire to pleafe and ^ z honoJf 370 The I' able of the Lord honor him. Agrcably, he fhould fee a conftant guard upon his hps, that he may never utter a rafh or finful word, but that his common con- verfacion may anfwer fome valuable purpofe, and be, as the apollle exprefles it, " to the ufe of edi- fying." He fliould keep at a diftance from all in- decent mirth and levity, and preferve a gravity and decorum, becoming one who hath a fenfe of the account he muft give unto the Judge of all the earth. He fhould reverence " this glorious and fear- ful name. The Lord thy God," never ufing it in a light or thoughtlefs^much lefs profane manner. The fabbath of theLord (liould be honorable in his eyes, and he fhould endeavor to make it honorable in the eyes of others. He fhould confider it as a day which God hath fet apart for himfelf, and employ the time in reading, meditation and devotion. In his attendance on public worfhip, he fhould be conftant and feafonable, that he may have his part in the whole of the exercife •, and while he is in the houfe of God, he fhould have a reverential regard to that All-perfe6t Being who is particularly pre- fent in the afTembly of his faints •, avoiding a light carelefs air on the one hand, and Qoth and drowfi- nefs on the other. A profefTing cbriftian fhould be fober and tem- perate in all things, not indulging his appetites and knlual inclinations, not given to wine, not con- forming to every filly and fantaftic mode in his at- tire, bur appearing with a modeity becoming faints. Chriflians rendered contemptible. 371- Chriftians (hould deal juftly with one another •, they Ihould not injure or hurt their neighbours in order to ferve themfelves-, and fhould defpife all little arts and clandeftine methods to raife themfelves to honor and affluence. In all their tranfadions they fhould behave with uprightnefs and generofity, fo that their conduct may bear examining, and they may not run the hazard of being dececled in any mean or evil pradice. They Ihould be tender of their neighbour's reputation, Ibth'to receive evil reports, much more to make or fpread them. They fliouki always incline to the charitable fide, believe all' things, hope all things, and be difpofed to think and fpeak well of all, fo far as there is any juft or reafonable ground for favorable fentiments and re- prefenrations. Their charity ihould go further than good words or fair fpeeches ; they fhould abound in afts of kindnefs, and be generoufly ready to fup- ply the wants and relieve the necelTities of their brethren. Again, Chriftians fhould learn the due govern- ment of their pafTions. Their hopes and fears, their joys and forrows fhould all be regulated by realon and religion, neither placed on improper ob- jefts, nor raifed to an undue pitch. They fhould be patient under afflidions, calm under reproaches, meek under injuries. Like their blefTed Matter, when reviled they fhould not revile again, nor re- taliate their wrongs even when it is in their power. They fhould be clothed with humility, and evi- deace in their whole deportment,that they are fen- fiblc 372 The Table of the Lord fible of their own weaknefs, finfulnefs, and guile. They (hould juftify God whatever he brings upon them. Confcious of demerit, their iurprize, if any is exprelTedjwill be, not that God infli£ts fo much, but that he doth not inflidl more. They are difpofed to think others better than themfelves \ & therefore, •yvhen their neighbours receive fuperior marks of re- fped and honor, they will riot envy their profperi- ty or repine at their happinefs, much lefs will they ^o any thing to blaft their reputation or detradt from their character. If in any thing a chriltiaa excel other men, he will not treat them with haughtjnefs, contempt, or negleft : But will behave to all with kindnefs, affability, refpedl, and conde- fcen (ion, as their fituation and circumftances re- quire. ProfelTors of religion fnould carefully difcharge the duties of every relation — Rulers (hould endea- vor to anfwer the great end of their inftitution, to be minifters of God for good •, they (hould confuk the public happinefs in their feveral departments — ? And while they are employed iq promoting the weal of the community, thofe who are placed under them (hould endeavor to lighten the cares of government, by due fubmifTion to aurhority, lead- ing quiet and peaceable lives in all godlinefs antj honeily. — Minifters (hould be faithful, diligent,- and fervent in the work of the Lord — Their peo- ple (hould hearken to them fo far as they dehver the words of truth and fobernefs. — ^Parents and rendered contemptible. .3 ^rj beads of families fhould inftru6t their children and fervants in the great truths of religion, and govern their houfes with firmnefs, difcretion, and tender- nefs : They Ihould be conftant in their devotions and, exemplary in thtir walk — Children fhould o- bey their parents, and fervants be faithful to their matters, and each in their refpedive ftations ftiould endeavor to promote the peace, the com- fort, the happinefs of the families to which they belong. — In (hort, profefllng chriltians fhould, in their whole deportment, endeavor to glorify God, and to recommend religion to all with whom they are converfanr. They fhould live up to the digni- ty of their charafler, be uniform in all parts of their behaviour, and maintain a clofe walk with God at all times and in all feafons. How lovely would religion appear, if it was thus exemphfied m the lives of thofe who profefs it ! How many would be attraded by their amiable converfation ! "What a change fhould we foon perceive for the better ! and what happy times might we expedt 1 I am, in the Second place, to fhew, when per- fons who profefs chriflianity do by their pradice difcredit the religion they profefs ; or, in othef words, when the converfation of thofe who partake of the Lord's fupper is luch, as renders this holy or- dinance contemptible in the eye of the world. — f. That there will be fuch perfons in the church of Chrift, he hath himfelf taught us to expe£l.— ^ *' Wi"ien the Mafter of the houie hsth rifen up and fhiu to the door, and ye begin to ftand without, and to knock at the door, faying. Lord, Lord, open unto us ; and he fhall anfwer and fay unto you, I know you not whence you are ; then (hall ye be- gin to fay, we have eaten and drunk in thy pre- fence, and thou haft taught in our ftreets. Buc he fhall fay, I tell you, I know you not whence you are ; depart from me all ye workers of iniquity," |1 Although thefe words did not immediately refer to the Lord's fupper, which was not then inflituted j yet th^y doubtlels reprefent the ftate of men who had made pretences to religion, and had been unholy and wicked in theirlives -, and they may very well be applied to thofe who profefs to commemorate the love of Chrift at his table, and take no care to do the things which he hath commanded. Would to God there were no fuch daring finners to be found ! But alas ! are there none who name the name of Chrift and do not depart from iniquity ? Are there none, in thefe days, who call Chrift, I ord. Lord, while they do not the things which he fays ? Are there none who eat and drink with the King at his table, and are vicious and profligate in their lives ? If you are fo happy as never to have known any of fo flagitious a charafler, you muft own it is pofTible for fuch perfons to exift. And they who ftand fliould take heed left they fall. It cannot be amifs to point out what courfe is inconfiftent with that fincere regard to Jcfus Chrift which you profefs to have, that you may abftain from every appearance of it, may watch againft every approach to it, and may ftiun li Luke 13. 25, 26, 27. thofe rendered contemptible. ^75 thofe occafions of fin which have proved fatal to o- thers. Without fuch continual watchfulnefs and care, no profeflbr is fecuie from the grofleft enor- mities. In general, They treat the Lord's table with profane contempt, whofe lives are a contradi(5lion to the profeffion they make there. — They, who are carelefs in their walk, profane in their language, and diffolute in their manners — They, who profefs their belief of chriftianity, but are afhamed of the gofpelof Chrift, can hear his Perfon degraded, his doflrines blafphcmed, his Spirit derided, his pre- cepts ridiculed, with filence, if not with apparent approbation — They, who, inftead of being com- panions of thofe that fear God, aflbciate with the ungodly, and fit in the feat of the fcornfLl — who are vain and frothy in their converfation •, eager in their purfu it of the world ; and take mean and un- juft methods to be rich and great — They, who arc clofe and penurious to their brethren that need and perhaps afk their afTiftance — who opprefs and extort from thofe whofe diftreftcs put them in their power — who Ipeak evil of their neighbours, invent fcandal, propagate flander, or take no pains to fup- prefs it, when whifpered round by the ill-will of o- thers — They, who are proud, peevifh, and pafTio- nate, indulge to envy, malice, and revenge — whofe lives are among the unclean, and are guilty of chambering and wantonnefs, rioting and drunken- nefs, or any other vicious enormity •, who are u,n- faithlul 37 6 51)^ TahJe of the Lord faithful to their truft, negligent of the duties of fo- cial life, and which are incumbent upon them in the particular ftations and relations in which Di- vine Providence hath placed them. Such as thefe wound chriftianity in a very tender pare -, their un- holy lives are a ftumbling block to others, and caufe them to think there is nothing in that relicri- on which the profeffors of pay fo little regard to. By their difobedknt lives they are likely to keep more out of the church, than their glittering pro- feflion will invite into it. Such a condu<5t hardens men in fin, and renders them proof againft all the arguments which are ufed to reclaim them. They are ready to defpife thofe inftitutions which do not purify the hearts, or corred the lives of thofe who attend them. The tabl^ of the Lord is defpifed by them, bccaufe they fee bad men frequent it ; and that contempt which Ought to fall on thefe wicked pretenders, comes upon religion itfelf. I do not fpcak of this as either rational or juftifiable con- du6l ; but I fpeak of what is likely to be the efFedt, when profcflbrs a6l contrary to their profefiion, and walk according to the courfe of this prefent evil world ; it brings reproach on the chriftian name, and occafions the moft fevere reflexions on religion itfelf. The fubjeft we have been upon may very pro- perly be applied in various ways. Firft, They certainly have reafon for ferious and yery humbling rcfledipns, who wear the chriftian name rendered contemptihk» ^77 name, but have by the courfe of their lives difho^ nored their profeffion and rendered the table of the I^ord contemptible. We are all favored with the gofpel of Chrift, have peculiar opportunities of coming to the knowledge of God, and underftand- ing our connexion with him. Privileges always in- fer obligation. Some of us have made a public explicit profeffion of chriftiamty j we have called Chrift Mafter and Lord, and therefore ought to o- bey his commands. I'he converfation of a chriftlaa (hould be holy, exemplary, and uniform, that he may fet religion in an agreable light before others, and perfuade them to be chriftians. But alas f v^hen we look back, how much occafion do we find for grief, forfhame, for repentance I In many in- fiances we have offended daily, and come fhort of the glory of God. The beft chriftians, the mod exa£l walkers, by no means come up to that ftricft and perfefl purity which is enjoined in the precepts of the gofpel. But are there not fom.e whofe prac- tice hath been evidently the reverfe of what ic ought to be, who have indulged to vice, and whofe lives have been among the wicked and ungodly ? They have difhonored God — by profaning his name —-by difregarding his inftitutions — by tiieir injuf- tice and uncharitablenefs — by their inordinate at- tachment to this world — by their intemperance-— their lafcivioufnefs — their unchrifiian wrath — their levity — their pride — their unftedfaftnefs in religion -—and the inconfiilency of their demeanor. Such A a a as 378 fhe Tahle of the Lord as thefe have given great occafion to the enemies of the Lord to blafpheme. And they too readily feize the occafion which is thus unhappily given them. They reproach religion on account of the bad lives of thofe who profefs it. How little reafon foever they have for their reproaches •, how unjuft foever it is to cha'-ge upon the gofpel the faults of thofe who are condemned by it -, yer, fince it is fo naturalformen tojudgeof acaufe by thecharadler of thofe who embrace it, how ought they to be albamed who have laid a foundation for fiich prejudices ! Oh ! my brethren, how have v/e caufed the way of truth to be evil fpoken of by our unholy lives and wick- ed pradiccs ! How many have we turned from the good ways of God ! Hath not our light been darknels ^ or have we not rather dazled the eyes of bthoiders with a mere blaze, than afforded them any real help in the way of heaven } How affe(5t- rng the thought, that we have not only not done the good we might and ought to have done, but have done aftual dilTervice to the caufe of Chrift ! There have been fo many fpots and blemifhes in lis, as that, inftead of being an honor to chriftiani- ty, we have brought difgrace upon it — inftead of gaining men over to religion, we have prejudiced them again ft it. Secondly, How dcteftablcthe charader,.and how dangerous the condition of a wicked hypocritical profeiibr ! " A wicked chrift ian," fays one, ** is the rendered contempiilie., 370 the moft unproficable creature of any npon the face of the whole earth : He ferves tor no purpofe but only to do hurt in the world, and of that indeed he does a great deal, much more than he could have done, if he had not been a profeffed chriftian. For the open fins that he is guilty of, while he lives in the profefiion of a pure and holy religion, are more feandalous and infectious than other men's ; the wickednefs of his life calls alfo a blemidi and re- proach on that holy religion which he profeffe?, and gives great prejudice againft it to fucb as v»^ere otherwife well difpofed to embrace ir." Such an one, who pretends to great piety and devotion and at the fame time leads a wicked life, is unworthy of refpefl, or even of notice, unlefs it be to exprefs our deteftatiou of his impiety. One can fcarce con- ceive of a more contemprible obje6t : and he oiten meets with the contempt he delerves. Good men deteft him as an enc-my to God and religion. Bad men look upon him with contempt, as affuming a fiilitious characSler, and pretending to be what he knows he is not. Every one loves an honeft man who acls agreably to his nrofelTion, Every one de- fpifes an hypocritical deceiver, who fpeaks you fair while he hath no defign to ferve you. They who have no religion themfelves cannot but abhor a man who puts on a form ofgodlinefs, and lives in vice and wickednefs. Many abandoned iinners arefeized with horror, when they iee others, as bad as themfelves, take the covenant of God into their mouths, and ailume the charadler cf faints ; or, when 3^0 ^he ^alle of the Lord when they fee thofe who frequent the Lord's table running to all excefs of riot and vice. Wicked as they are, they dare not mix religion with their crimes, or profefs to know God while in works they impioufly deny him. But the contempt and reproach which hypocriti- cal profefTors meet with in this world is but a light matter, when compared with the abhorrence and indignation of a holy God. We read of fome who will " awake to fhame and everlafting contempt." i\.nd who may more juftly expedt fuch a reception in the great day of accounts, than they who have profefled the religion of Chrifl and lived in con- tradiflion to his laws ? Our Lord ever diicovered a peculiar difplicency with hypocrites •, and repe- tedly pronounced the moft terrible woes againft ihem. • Men who put on a fhev/ of religion to de- ceive others, or to cloke their vices, that they may under this appearance praftice the enormities of a vicious life, are among the moft odious kind of finners. The great God will call them away from his prefence j He will not admit them into heaven •, He will caft them into outer darkncfs ; He will confign them to the prifon of hell, and to one of the hotteft places there. Our Lord, defigning to re- prefent the mifery to which a fmner of the firft magnitude would be doomed, fays, " The Lord of that fervant fliall cut him afunder, and appoint him his portion with hypocrites : the.re fhall be v/eeping and gnafliing of teeth." " This rendered contemptible. 381 This charge of hypocrify was often brought by our Saviour againft the fcribes and pharifces, of whom he fpake with unufaal feverity. They were not men, who had a concern for religion, and were careful to guard againft vice and wickednefs, but were under fome miftake about their internal ftate. —They were not men, who went a great way in moralit)^, and only wanted a holy principle. There might be fome fuch among them. But the men againft whom our Saviour denounces his woes were guilty of fcandalous immoralities. — They de- voured widow's boufes, and for a pretence made long p-ayers. — They paid tithes of mint, anife, and cummin, but negleded the weightier matters of the law, judgment, mercy, and faith. — They made clean the outfide of the cup and the platter, but within were full of extortion and excefs. — They v^ere men, to whom Chrift fenc prophets, wifc-mcn and fcribes, fome of whom they killed and crucifi- ed, fome they fcourged in the fynagogues, and o- thers they perlecuted from city to city. — Thefe were the men, to whom our Lord faid, *' ye Ihall receive greater damnation." The like doom will be pronounced on wicked chriftians, on ungodly pro- feflbrs, on hypocrites, formalifts, who hold the truth in unrighteoufnefs-, on apoftates, men who once had fome touches of religion, who fcemed to have been enlightned, and to have tailed of the htavcnly gifr, and after that have fallen away into vice and profanenefs. Thefe are the men who are condemned by their own profefTion, who feal their damnation 382 7'he I'ahle of the Lord damnation at the Lord's fupper, and make his ta- ble contemptible ; and not thofe poor trembling fouls, who have a ferious concern about their falva: tion, and are feeking an intereft inChrift ; who are defirous to be what they profefs to be, and to walk in all the commandments and ordinances of the Lord blamelefs. Thefe latter, I fay, are not the perfons who feal their own damnation at the Lord's table, even though it fliould appear, that they were deftitute of that principle of hoi in efs, which only can render them acceptable to God in their at- tendance on any of the inftitutions of religion, or enfure to them a right to eternal life. One who profanely trifles with divine ordinances is in a very incorrigible condition. By fetting un- der the means of grace and not profiting by them ; by erafmg the good impreffions which have been made upon his mind ; by a courfe of formality and hypocrify, he becomes infenfible of guilt, and con- fcience grows quite callous. The recovery of fuch an one is an event hardly to be expeifted. The common means of grace have bten ufcd with him already and have proved ineitcdlual, and if God fhould fee fie to go out of his common method, thefe are not the perfons who are likely to be thus favored. 'Tis true all things are pofiible to the power and grace of God, and fome of the vileft charafter have been reclaimed ; but (uch inftances are rare, and therefore can afford but little encou- ragement. Thirdly, rendered contemptihle. ^%9 Thirdly, Let not thofe who are without indulge prejudices againfl religion on account of the bad lives of thofc who profels it. It is not for want of precept that chriltians are not more circumfpe6t in their walk. The gofpel enjoins the greatcft purity of heart and holinefs of life. You find no defeat there. And if you want example, we can point you to one in whom all the precepts of: the gofpel were perfe<5lly exemplified, whofe whole characfler was excellent, amiable, and fpotlefs. I mean the great Author of our religion. If you meet with any defcifi in him, it is undoubtedly a juft argument a- gainft chriftianity. But how unreafonable is it to find fauk with the religion of Jefus Chrift, becaufe the lives of his difciples are not agreable to it ! to defpife the table ot the Lord becaufe all who come to it are not what their profefTion obliges them to be ! Condemn them you may, and fo doth the golpel they profefs. You f^y it is a fhame that men who make fuch high preienfions fhould allow themfelves in deceit, injuftice, uncharitablentfs, detraction, profanenefs, intemperance, as thefe men do. — It is lo — we join with you in cenfuring their evil pradices. But why do you charge their crimes upon the gofpel, which enjoins truth, juftice, charity, fobnety, and every oiher virtue ? —Is not chriftianity true becaufe all men are not chriftians ? — Is our religion an impofture becaufe fome men who pretend to embrace it are deceitful, and are not what they pretend to be? — Is this good reafonirg ? 3^4 'The 'Phhle of the Lord reafoning ? Confider chriftianity as you have it in your Bibles — Was ever any thing more pure or more inviting ? But after all, your objedion is founded on an entirely falfe fuppofition. You fay the lives of profeflbrs are not anfwerable to their profefiion — We own it as to fome, too many. — But furely you will not bring this charge againfl: all — Are there not chriftians to be found, who a- dorn the do(5lrine of God our Saviour •, and exem- plify, in fome good meafure, the precepts of the gofpel ? whofe light Ihines in their good works ? Why do you not, on account of thefe, glorify our Father which is in heaven ? Take heed, left, under a notion of teftifying againft the hypocriiy of fome pretenders to religion, and be- caufe you would not be like them, you contract prejudices againft religion itfelf — againft the only method of falvation which infinite wifdom hath found out, or ever will find out ; and thus plunge yourfelves into eternal perdition- Fourthly, ProfefTurs of religion fiiould ferioufly confider of how great importance it is, that they walk worthy iheir profeflTion. They in particular, who come to the Lord's table, (hould be very care- ful they do not by their wicked lives render it con- temptible. The honor of God, the credit of reli- gion, the falvation of others, as well as your own eternal welfare are very greatly concerned in your converfation. Every irregularity of your's does hurt rendered contemptilte. ^85 Fiurt to the caufe of Chrift ; and you cannot fo ef- fedually injure him, as by a vifible contempt of his laws. Whereas, if you live as his gofpel teaches, you will have the comfort in your own breafts — you will honor God — you will be ufcful to the world — and you will do the greateft kindnefs to mankind. " Brethren, if any of you err from the truth, and one convert him \ let him know that he which converteth a finner from the error ot his way, fhall fave a loul from death, and fliall hide a multitude of fins," What a mighty incentive ! How muft every one feci the force of this motive, who hath the leaft degreeof that benevolence which chriftiartity ever recommends, and of which our Lord fet us fo amiable an example ! How (hould fuch confiderations influence chriilians to walk with the greateft circumfpedion and care, not as fools but as wife -, to guard their lips, to take heed to their fteps, that they may not give any juft ground of offence to any, but may cut offoccafion trom ihofe that dcfire occafion ; and that ihev who have taken lb cruel and malicious a part mav be afhamed, having no evil thing to fay of them. Great jealoufy and watchfulnefs become us while we are in this prefent evil world, where we are fur- rouRded with temptations, and expofed to continu- al dangers. And as an upright heart is the beft foundation of a chriftian life, let us look to God to create us anew in Chrift Jsfus to good works, thac we may walk in them. And after we are thus be- B b b come 3^6 The 'Table of the Lord^ Sec. €Ome his workmanfliip, let us not think we have apprehended, or that we are already perfefl, but forgetting the things that are behind, let us reach to thofe that are before, prefiing onward towards the mark, for the prize of the high caUing of God m Chrift Jet us. It is worthy particular attention, that though true grace cannot be loft, the appearance of it may. One who is truly regenerate will not mifs of heaven, he is not therefore out of danger. — He may fin — He may dilhonor God — and prejudice others againft religion. This (bould make a good man exceeding cautious. But a meer profefifor of chrif- tianity, even one who hath been brought near to the kingdom of God, may be left to total apoftacy —may become a monfter of impiety and wicked- nefs. Gu^rd, my brethren, againft every tenden- cy to fuch a ftate. You may, by a wicked life, " fay the table of the Lord is contemptible," you may leid others to think it fo, but the contempt will in the end return upon yoiarfelf. Your hypo- crify will expofe you to the fcorn of men, it will make you abhorred by God, it will encreafe your guile, and dreadfully aggravate your future mifery. S E R M a N facred a character. But if we examine the matter a little more clofely, W(J f Mark 3. 19. t Jc^ 6. 70. 390 PraSfical Obfervations on the Hifiory we fhall find, that he aded in this, as in every thing elfe, becoming the wifdom of God. In the firft place, By this the prophecies were fulfilled. There are feveral paflages in the Pfalms which the ajx)ftle Peter exprefsly applied to Judas, J " Men and brethren, this fcripture muft needs have been fulfilled, which the Holy Ghofi; by the mouth of David fpake before concerning Judas — for it is written in the book of Pfalms, Let his habitation be dcfolate and let no man dwell therein, and his office let another take." Thefe words could not have been lb remarkably fulfilled in Judas, if he had not been called to be an apoftle. Again, By our Lord's calling one to be among his chofen twelve, who afterwards turned out a traitor, .we are furnifhed with a very flrong argu- ment, that there was no fecret Icheme carried on between him and his followers. If there was, Ju- das muft have known it, and had he known any collufion, he would undoubtedly have difcovered it, and there had been no caufc of that remorfe of ■which our text gives an account. Once more. This inftance of Judas, chofen to be an apoftle and becoming fuch a prodigy of wick- ednefs, teaches us not to be furprized, if foirye a- niong the profefTed dlfciples of Chrift contradi(5l iheir profcffion, and apoftatize from his religion. At X A(5\s I. 1 6, 20. of Judas and his tragical End. 391 At the fame time, his defpair and the tragical ef- fed of it afford a folemn warning to all, to avoici every approach to his crime. "When our Lord ordained his twelve apoftles, he " gave chem" (Judas among the reft) " power over unclean fpirics to caft them our, and to heal all manner of ficknefs and all manner of difeafe." § This man, fo abandoned, was em- ployed " to preach the kingdom of God," and had power of working miracles. He was raifed to a ftation of the higheft dignity and importance in the difpenfaticn which Chrift came to introduce, though under the government of the moft fordid palTions. — Even the extraordinary gifts of the Spi- rit were not an evidence of a fandlified heart. ** Many will fay to me in that day, Lord, Lord, have we not prophefied in thy name ? and in thy name have caft out devils ? and in thy name done many wonderful works ? and then will I profefs unto them, I never knew you, depart from me, ye that work iniquity." || One would be inclined to think, that fuch ftriking proofs of divine power would have influenced the hardeft heart ; that n» one could have ufed the name of Jefus in luch art authoritative manner, and feen fuch wonderful ef- feds accompanying this ule of it, without heartily fubmitting to him as Lord and Chrift. But we fee Judas cafting out devils, who was himfclf a fer- vant of the prince of darknefs. We fee him ufing the name of Chrift with the authority of an apcftle, iMat. 10. I. 11 Mat. 7. 21, 22, 23. and 4^ 392 Pra5!tcal Ohfervatlons on the Hijiory and publilhing the glad tidings of peace, while at the fame time he was a Aranger to the glory of his character as Mediator between God and man, and had never fek the power of that religion he preach- ed. Some are ready to imagine, that they who have Juperior knowlege and gifts, efpecially, if their ftaiion in life rails them to ftudy and fpcak of the excellencies of Chrift and the glory of his king- dom, and to be converfant with the golpel which gives fiich an amiable view of him, muft make great attainments in religion •, that they have no dif- ficulties, no druggies, no temptations which can at all endanger them ; that they are always in a fe- rious devout frame, always thinking of God, and of thofe fubjeds that tend to prepare them for the eternal world. But they have in this quite wrong apprehenfions of things, and much too high an o- pinion of the privileges which thefe men enjoy. It is true, they have peculiar advantages, but thefe are only means, and the end is far from being ne- cefiarily conneded with the means. No dignity of office in the church of Chrill, no acquaintance with the truths of religion which arifes from lludy and convcrfation, can fecure us from fin, or from the awful doom of hypocrites. Many not only profefs to know God, but do really know much of his nature and his works in fpeculation -, they have great underilanding in the fcripiures, can difcourfe with propriety and judgment on the dodrines and duties of our holy religion, and deliver themfeJves %vith fuch life and energy^ as lo warm the hearts and of Judas (Mi& his tragical End. jp^ and edify the minds of true chriftians, and yex know nothing as they ought to know, have no praftical acquaintance with the truths of religion. They may be wife men after the fiefh, and yet not be wife unco lalvation. Thefe confiderations may ferve to correal the kntiments of thofe, who have the perfons of any in adm'ration, and form too higb an opinion of men weak, and imperfefl as themfclves. They are certainly very proper for the ferious contemplation of thofe, who are employed in ftudying and difcourfing on the great and im- portant truths of chriftianity. But it is very un- juft and unreafonable, becaule this may be the cafe, and fometimes hath been, to infer that it always is*, or to argue that there is nothing in religion, be- caufe fome profefTors are not what they pretend to be. It is hard to cenfure all as hypocrites who call Jefus Mafter and Lord, becaufe fome are •, or to pronounce all who preach in the name of Chrift (Irangcrs to him, becaufe he will fay to fome who have been engaged in this imployment, " I never knew you." None have a right to " cenfure or condemn whole bodies of men for the faults of particular members." Methinks the inftance of Judas, takea in it's connedlion with the fincerity of the other a- poftles, fhould rather lead to a more charitable con- dufion. Of twelve, whom Chrift called to be his feledt followers, one only proved falfe-hearted j ele- ven were honeft in their profeffions of regard to him i and though thefe had their weakneffes and their faults, which were efpecially vifible at the C c c time )fk^ ^04. Pr lifted! Ohfefvations on the Hijtory time of his lafl: fuffcrings and death, yet their hearts \lvere upright before God, and they were, in th6 end, glorious Inllruments of fpreading his gofpel through the world. Tirrud and irrefolute as they Were at firll:^ they afterwards, with a noble fortitude, endured the greateft hardfhips and fufferings in the caufe of their Mafter, and counted not their very lives dear when called to refign them for his fake* ■\Ve find mention nvade of Judas at another time, f When " many of his difciples went back, and walked no more with him. Then faid Jefu5 unto the twelve, wdl ye alfo go away ? Then Si- fnon Peter anlwered him," in the name of the reft, ** Lord, to whom fhall we go ? Thou haft the words of eternal" life. And^ we believe and are fure, that Thou art that Chrift, the Son of the living God." In thefe v;ords Peter uttered the fentiments of his heart ; and, as he fuppofed, the fentiments of all the reft : For Judas had carried hin->felf with fuch decency and propriety, that there feems to have been no fufpicion of his infincerity among the other difciples. But our Lord, who could not be deceived by any fpecious pretences, knew the hypocrify of his heart. " Jefus anfwered them, have not I chofen you twelve, and one of you is 4 devil." Our Lord did not fpecify the wretch of whom he fpake with fuch unufual afperity, that they might all be jealous of thcmfelves, and 'inighr t John 6. G6 — 71. 9f Judas and his tragical End. 35^ might fi^pprefs every tendency to fueh bafencfs and ingratitwde. But the Evangelifl: tells us, " He fpake of Judas Ifcariot the fon of Simon, for he it was that fhould betray him, being one of the twelve." Some fuppofe that Judas, finding, by out- Lord's preceding difcourfe, that there would be nothing in his kingdom to gratify his carnal and ambitious yiews, now firft entertained the thought of betraying him. If this was the cafe, it fhows the badnefs of his heart, that fo plain a proof of Chrifl's acquaintance with his fecret thoughts and purpofes did not alarm him, and deter him from proceeding further. It feems it did not. But fure- ly it is a confideration which ought to awaken the tpind of every hypocritical and falfe profelfor, that Jefus Chrid knows the thoughts and intents of his heart. You may pofiiblypreferve .your reputation in the world, you may anfwer fome finifter ends which you have in view •, though this is not cer- tain ; Judas, as we find in the fequel, did not fuc- ceedin his worldly detigns, he v/as dere(^"!:ed and ex- pofed. But if you fiiould go on without difcovery to the end of life, yet what will it avail when you ftand before your Judge ? Then the thoughts of your heart will be laid open j and you will appear, what you would not now on ^x-sy account be thought, a deceiver and an hypocrite. Let me bcfeech yoia to prevent fuch an ignominious difrovery by re- jjentance. Become hontdly that good man and re.-jl chriftian, which you would have the v/orld think vtnt 39^ Pr apical Olfervations an the Hijiory you are. This is the only way to have peace in your own mind — to appear with confidence before the judgment Teat of Chrift' — and to efcape the wrath to come. This difcourfe of our Lord is fuppofed to be more than a year before his crucifixion. So that the crime of Judas appears to have been a very delibe- rate a£l. — It was not a tho't which only pafled thro* his mind, as good men have fometimes horrid fug- geftions, which, if immediately reje<5ted, are not charged upon them as crimes, — It was not the ef- fed of a fudden temptation, by which men are fometimes furprized into an adion they abhor.-— It was long premeditated. — Our Saviour gave him warning from time to time, but he did not attend to it. He retained the appearance of a difciple with a. defign to betray his Lord •, and under the mafk of friendiliip concealed the mofl: cruel inten- tions.— How carefully fhould we guard againft the fird motions of fin, and fupprefs evil thoughts aS foon as they begin to rife ! Had Judas attended to our Lord's aclfnonition, rejetSted the horrid fug- geftion \\]\tn he firft perceived it, and fought di- vine grace to overcome the temptation with which he was afiaulted, he had not been that prodigy of wickednefs he afterwards proved. But, unhap- py man ! he did not oppofe the wicked thoughts which Satan put into his heart — he gave way to them— he indulged them. Poflibly, there were cf Judcs and his tragical End. -^^j Ibme feeble efforts. Confcience might be fome- times alarmed under the preaching of his Lord, and by the repeated admonitions which Chrift gave him. Perhaps it was owing to this, that he did not attempt to perpetrate his perfidious defign looner. But he returned to his wicked meditations — pieaf- ed himfelf with the advantages he hoped to gain — His tendernefs of mind gradually wore off — The Spirit of God forfook him — Satan took full poflcf- fion of him — and he couId,without horror, think of the blacked crime that ever \^ aifled under the fun. Take warning, you who have been hiiher- to under reilralnts, but find evil thoughts frequent- ly coming into your mind ♦, efpecially, if you are tempted to fin, and begin to be inclined to lillen to the temptation : You arc in awful danger of the greatclt crimes. One who fuffers.his thoughts to run upon forbidden objects is not likely to keep long from wicked a<5tions. Oppofe therefore thefe beginnings of vice. Refill the tempter and he will fiee from you. Maintain a conilant fenfe of the being, perfedion^, and government of God — of your obligations toholinefs— and the danger of fin. There is no fo effeftual a way to keep out bad thoughts, as to keep your minds continually ftored jyith^.thofe that are good. If )ou have been led a- ilray by the tempter, engage in the work of repen- tance, before you lofe your tendernefs of mind — • before you are given up to your own imaginations, and are left to commit all iniquity with greedinefs* " Caa 395 PraMical Ohfervations on the Hifiory *' Can the Ethiopian change his fldn.or the leopard his fpots, then may ye alfo do good, who are ac-» cuftomed to do evil." The next place in which Judas is mentioned, is John 12. 3. Wcaretold, *«Then took Mary a pound of ointment, of fpikenard very coftly, and anointed the feet of Jefus, and wiped his feet with her hair, and the houfe was filled with the odor of the oint- ment." Who would not have fuppofed, that fuch an inftance of ze^and refped would have met with the approbation of all, but to be fure of the difciples of Chrift ? that ihey would have applaud- ed this generous exprefiion of her gratitude and af- fen fuppofi*, that the plural is, in thcle evangeiifts, put by a ufual figure for the fingular ; this is the more probable, as the fpeech, which the difciples are fald to make, is exprefly faid by John to be made by Judas. Mowevcr 11 was with the other dirciples;^ «/" Judas and his tragical End. ' ^99 difciples, he could not fupprcfs his malignant fen- timents, nor keep from uttering his difcontent. As we are told in the 4th verfe, " Then faith one ot his difciples, Judas Ifcari^Dt, Simon's ion, which fhould betray him, why was not this ointment fold for three hundred pence, and given to the poor ?'* Had his heart been warmed with love to Chrift, he would not have thought that a wafte which was beftowed on him. A regard to the poor is a mat- ter of great importance, but it is not to fwallow up every other confideration. Every duty is to be at* tended in its proper place, Some men think all religion confifts in piety and devotion, and have no concern about good works. — Others imagine, that if they abound in adls of charity, this will atone for their negled: of other duties, that charity will covet* a multitude of fins, even though they impenitenrly perfift in them.— Both are wrong. — ^o pretences ef regard to God can be fincere, where they are not accompanied with love to our brethren. Nor can any a6ts of liberality meet with the Divine ac- ceptance, unlefs they flow from love to him, who, as he is the greateft and bed of beings, deferve^ our fupreme regard. A man may give all his goods !o feed the poor and not have charity. But the emotion of Judas did not proceed from his tendernefs for the poor, it was the effe<5t of a fordid avaricious temper. " This he faid,not that he cared for the poor, but becaufe he was a thief, and had th^ bag, and bare what was put therein.** As he ■^ ■ • was 400 Pra5fical Ohfervations on the Hijlory Was now meditating a dcfertion of our Lord, it grieved him that he miffed fo Hne an opporcunity of gain. How ready are men to mifcall their conduci! and with whac falfe pretencesdo they en- deavor to deceive the world ! Judas would fain conreal his avarice by pretending tendemefs for the poor, which is a moft amiable and ufcful dif- pofition. So others will call their niggardly con- tra<5ted fpirit, prudence, CEconomy, or any thing but what \l is. Who doch not deteft the hypocri- fy of Judas, who profe (Ted a concern for the poor, while he only meant, by the moft infamous robbe- ry, to enrich himfelf ? 1 cannot well omit the note of the pious Mr. Henry on this pafiage. " They,'* fkys he, " to whom the management and difpofal of public money is committed, have need to be governed by fteady principles of j.ufl:ice and honef- ty, that no blot cleave to their hands, for though fome make a jefl of cheating the government, or the church, or the country, if cheating be thieving, and communities being more con fiderable than par- ticular perfons, if robbing them be the greater fin, the guilt of theft and the portion of thieves will be no jefting matter. Judas that had betrayed his trull foon after betrayed his Mafter." He who pretended fuch avaft regard to the poor was, a few- days after, contriving a fcheme of the moft horrid cruelty and perfidy to his great Lord and kind ^.eacfa<^or, We ef Judas and bis tragical End. 401 We have the account Luke 22, beginning." " Now the feaft of unleavened bread drew nigh, which is called the paflbver, and the chief priefts and fcribes fought how they might kill him, for they feared the people.** The folemnity of the feafon and the facred fervices in which they were employed had no influence to 'cftrain them from their wicked defigns. They heM their conclave in the houfe of Caiaphas the high-prieft, and there confulted how they might take Jefus by fome arti- fice, as they were apprehenfive of the people, who retained a reverence for one who had appeared ia the charafter of a prophet, and to whom God had borne witnefs by fuch a feries of miracles. *' Then entered Satan into Judas firnamed Ifca- riot, being of the number of the twelve. And he went his way, and communed with the chief priefts and captains, how he might betray him unto them, and they were glad and covenanted to give him money." v. 3, 4, 5. Matthew tells us, he made the propofal himfelf •, " faying. What will ye give me, and I will deliver him unto you ? and they cove- nanted with him for thirty pieces of filver." Co- vetoufnefs feems to have been the great fpring of Judas's conduft. The love of money is the root of all evil. This pufhed this miferable man on to his ruin. How ought every one to guard againit this iordid — this unwc^thy pafilon — which hatli brought many others befides Judas to lafting (hame and perdition. View the v/orld as it is, in- D d d capable 402 PraSlical Obfervations on the Hiftory capable of yielding you reft-, guard againft it's fnares ; and maintain a generous, a chriftian con- tempt of it. Think, how great, how good, how all-perfe(5l Jehovah is, who reveals himfelf to you in the goipel ! This God is your's, or he may be your's. How fatisfying the reft ! how tranfporting the joy which chriftianity affords ! it begins here, but its duration hath no period. And will you, for any thing this world can afford, confent to mifs this great— this inconceivable happincfs ? Alas ! to the difgrace of human nature, multitudes have preferred the moft trifling vanities to this infinite good. Covetous as Judas was, yet he contrafted with the pricfts for a very fmall fum. Providence fo or- dered it, that they fhould propofe, and that he fhould accept juft thirty pieces of filver, in order to the accomplifliment of Zechariah's prophecy in which- this fum was fpecified. -j- The fixing this particular fum might be defigned by the Jewifti rulers as an expreffion of their contempt gf our Lord, it being the price at which a flave was fet: by the Jewifh law. § " A flave," as one ob- ferves, " was rated by the law at thirty fl:iekels of rilver,which,ifwereckon them at half a crown, which was fomething more than their real value, amount- ed to no more than three pounds fifteen fliillings of our money •, a goodly price that he was prized at of them." — What a ftoop was it in our bleffedLord to fubmit to this indignity and contempt ! Such was his love to mankind ! fuch was his defire to promote their beft good 1 t Zeciv II. 12. § Exod. zi. 32, " And of Judas and his tragical End, 405 " And he promifed, and fought opportunity to betray him unto them in the abfence of the multi- tude." He not only engaged, but he was fteady to a contract which he ought to have broke, with deteftation and abhorrence of his wickednefs in making it. We never can, by any engagement of .ours, make it right to do a thing that is in itfelf fintul. But it feems Judas was quite determined. We hear of no remorfe — no hefitation. He fought to deliver him in the abfence of the multitude. He knew his Lord's practice of retiring ; and as He ufually permitted the twelve to be with him, Judas knew the place of his retirement ; there he propofed to feize him, as it might be effefted with- out danger of a tumult. — How criminal is it to abufe the confidence of our friends and bencfaiflors, and to betray them at thofe times, when, they, ge- neroufly relying on our honefty and fidelity, com- mit themlelves to us. This aggravates guilt, and is to add treachery, to bafenefs and ingratitude. The next pafiage we are called to take notice of is, Mat. 26. 21. While Jefus was eating the pafchal fuppcr with his difciples, " he faid, verily I lay unto you, that one of you fliall betray me.'' Our Lord made this declaration witli a friendly de- fign of alarming Judas ; and, if pofllble, reclaiming him from his horrid purpole. He had in view al- fo, by difcovering his knovvlege of this ad of per- fidy before it took place, to confirm the faith of his other difciples, which fuch an event was fo like- ly to dagger. " Now 1 tell you before it come, that when it is come to pafs, ye rnafy believe that I am- '404 PraBical Ohfervations on the Hiftory am he." * " And they were exceeding forrowful, and began every one of them to fay unto him, Lord, is it I ?" v. 22. The declaration of Jefus filled his difciples with furprize and grief. A variety of melancholy rcfleftions crowded into their minds. It was a thought they knew not how to bear, that their Mafter was to be taken from their head ; to be told that he was to be betrayed and become a vic- tim to treachery and wickednefs was an aggravati- on of their uneafinefs \ to hear that the perfidy was to be from among them, while no one was fingled out as the traitor, compleated their diftrefs. They could not entertain any doubt whether Chrift fpake the words of truth and fobernefs — they had no rea- fon to fufpefl their fellow difciples — they knew each one more againft himfelf than againft any of their brethren — and their averfion to the crime- made them the more afraid left they fhould be left to commit it. " They began" therefore " to fay unto him one by one, is it 1 ?" My heart, Lord, feels an abhorrence of the crime thou haft predid- cd, and I cannot entertain a thought of committing it -, but when I hear thee declaring, that one of us fhall betray thee, I tremble at the apprehenfion of being that one. — It is an excellent fpirin which thefe difciples difcoverexii — What charity were they pof- fefTed of towards one another ! — What a fenfe had' they of the corruption and treachery of their own hearts, that they fhould think it pofTible for them to commit a crime, of which they could not feel the leaft traces within them ; but which they held }n thegreateft (j^teftation ! — How becoming is fuch * John 13. 19. diffidence of Judas and his tragical End. 405 diffidence in creatures weak and finful as we are 1 — At the fame time one cannot help being fur- prized, that Judas, who was capable of luch impie- ty and ingratitude, fhould have had the art to be- have fo, as that, on luch a declaration, every one of the difciples (hould fufped himfelf rather than him. " And he anfwered and faid, he that dippeth his hand with me in the difh, the fame (hall betray me. The Son of man goeth as it is written of him, but wo unto that man by whom the Son of man is be- trayed." v. 23,24. Dr. Doddridge hath the following note on thefe words, " As this paflage is not liable to the ambiguities, which fome have apprehended in Afts 2, 23. and 4. 28. (which yet feem on the whole to be parallel to it in their moft natural con - ftruclion) I look upon it as an evident proof, that thofe things are in the language of fcripture faid to be determined, or decreed, (orexa^ly bounded and marked out by God, as the word mod naturally Cgnifies) which he fees will in fadt happen, in con- fequence of his volitions without any neceffitating- agency ; as well as thofe events, of which he is pro- perly the author : (and as Beza well exprclTes it, qui iequitur Deum, emendate fane loquitur, we need not fear falling into any impropriety of fpeech, when we ufe the language which God has taught :) I fay, without any necelTitating agency, becaufe 1 apprehend that this text, among many others, mufl: /■'entirely overthrow the fcheme, which fome labori- ouily endeavor to eftablifh, That where God fore- fees an event, he always determines to render it nc- cefTary, '4o6 Pra^ical Ohfervat'wns on the Hifrory ceflary, and fo to fufpend the moral agency and ac- countablenefs of the creature concerned in it. Were this the cafe, nothing could be more unjuft, than to foretell punilhments to be inflidled forfuchadi- ons ; which is plainly the cafe here, and indeed in mod other places where evil adions are foretold." It would be unfit to threaten punifhments, which it would be unjuft to execute ; to puniQi men for aflions of which they are not the authors would be unjuft ; and therefore it would be impiety to afr fert this of the blefled God. Matthew goes on, " Then Judas which betray- ed him, faid, Mafter, Is it I ?'* v. 25. He was the laft that put the queftion : He put it now, not becaufe he had any doubt whom Jefus intended, but left his fellow-difciples Ihould interpret his filence as a confefTion of guilt, and hoping that our Lord would conceal him as he had hitherto done. " He,"(that is Jefus) " faid unto him, thou haft faid." Which was the fame thing as if he had direflly told him, thou art the man. All this did not awaken this hardened fmner. On the contrary, he became more furionfly fet upon the deftrudion of his Mafter. " After the fop," which feems to have been given as a pri- vate intimation to John, " Satan entered into him." He took more full poflefllon of him. " Then faid Jefus unto him, that thou doeft, do quickly." f Our Lord knew he had a baptifm to be baptized with, and he was ftraitned till it was accompliftied. He jknew the time was now come, in which it was de- termined he ihould enter on his fuffcyings, and he t John 13. 27, earneftly of Judas and his tragical End. 407 earrieftly defired to meet them, however contrary they were in themfelves to his innocent nature. He knew, that after death, he (hould go to his Father and enjoy the glory he had with him before the world was, and he looked forward with joy to the time of his departure. How happy they, who like their Matter are always ready for fuflerings, and can rejoice at the approach of the king of ter- rors ! This (hould be our defire and endeavor. To this end we Ihould improve ordinances and providences. Death cannot be far off, it may be near. Let us work while the day lafts, the night cometh wherein no man can work. " Now no man at the table knew for what in- tent he fpake this to him. For fome of them tho'c becaufe Judas had the bag, that Jeius had faid un- « to him, buy thofe things that we have need of a-^^ * gainft the fcaft ; or that he Ihould give fomething^pjjif to the poor." — How much candor is difcovered by fhe apoftles ! Being innocent themfelves, they were not difpofed to think others guilty, and were ready to put any conftrudion on the condufl of Judas, and what our Lord faid to him, than that, which if true, muft lead them to give up their fellow-difciple.—- • How amiable fuch a temper ! how engaging fuch miftakes ! how much better than a difpofition to eenfure, revile, and condemn all, whom our narrow minds incline us to think the foes of God ! May we ever have that charity which hopeth all things, which believeth all things, even tho* it may lead us fometimes to embrace thofe, who will in the end turn out hypocrites and traitors ! " He CI 408 Pra5fical Ohfervations on the Hiftory ** He then having received the fop, went imme- diately out, and it was night." Not all the warn- ings our Lord gave Judas had the lead cfFeft, un- lefs to encreafe his rage ; there appears no fign of re- pentance:— no deliberation — no delay — As foon as he found he could conceal himfelf no longer, and per- haps finding the hour agreed upon by the Jews was at hand, he went out to accomplifh his cruel and wicked purpofe. While Judas was gone to deliver him into the hands of finners, Jefus, with a more than phi- lofophic calmnefs, went on to give his other difci- ples fuchinftruttionsand warnings, as he found ne- celTary to prepare their minds for the approaching oreat and folemn events. At the very time, when is enemies were about to execute the fcheme they ad been fo long contriving, and his lad and moft mazing fuiferings were juft at hand, this compaf- fionate Saviour, ever mindful of his great errand, in- ftituted the holy eucharift to be a memorial of his death. He as it were forgat his own forrows to promote the good of his church, " The Lord Je- fus, the fame night in which he was betrayed, took bread." Surely this is a circumftance which muft have great weight with every ingenuous mind. With what readinefs ought we to obey the com- mand of our dying Saviour, who hath loved us and given himfelf for us, and who never could com- mand any thing but what is agreable to the higheft rcafon ! To him be glory for ever — A?.ien. S E R M O N ' ii*r trtwrgminif n , M-,s,r- - SERMON XVIII. Pra;5lical Obfervacions on the Hiftory of Juda? and his tragical End, Mat. XXVII. 3, 4, 5. Then yudas^ ivhicb had betrayed h'lm^ "when hefaw that hexvas condemned^ repented hlwfelf^ and brought again the thirty pieces offilver to the chief . priejis and elders^ f^y'^^^^y ^ hav Jinnedy in. that I have b t rayed in- nocent blood. And theyfaidy What is that to us ? fee thou to that. And he caji down the pieces of Jilver in the temple, and departed, and nvent and hanged himfelf, THE folemn warnings and admonitions our Lord had given to Judas, as we have obier- ved once and again, ferv'.ed rather to confirm him in his wicked purpolcr, than to produce any remorle E e e in ["410 Fra^ical Ohfervations en the Hijlory in his breaft. Finding that his treachery was known to his Mafter •, and fearing that he fhonld be ex- poled to his fellow-apoftles j he as it were took Je- I'us at his word, who had faid, " what thou doeft, do quickly." He went out, to concert with the chief priefts the immediate execution of that black and horrid crime he had undertaken to perpetrate. He went out, to betray his iVIafter, of whofe divine mifTion he could have no reafonable doubt, and of whofe perfecl charader he had himfelf been witnefs. ■ Jefus alfo foon went out, to enter on his fuf- ferings, and to meet his betrayer. He retired to Gethfemane — there he pafled thro' his diftrcfling agony — there he had his bloody fwcat — there his foul was exceeding forrowful, even unto death. Having again given notice to his difciplcs of the -near approach of their perfidious companion, he went forth, with a noble fortitude, to fhew himfelf to the band that was fent to feize him. " Rife up, let us go; lo, he that betrayeth me is at hand. And immediately, while he yet fpake, cometh Judas, one of the twelve, and with him a great multitude with fwords and ftaves, from the chief priefts, and thefcribes, and the cldcrs."f St. John fays, "Ju- das alfo which betrayed him, knew the place -, for Jelus oft-times reforted thither with his difciples." j| There was, probably, at Gethfemane, fome oratory, to which our Lord had been wont to retire after his public labors, in a more private manner to in- ftrudhis difciples, and to commit himfelf and them to ^ Mark 14. 42, 43. II John 18. 2^ 9f 'Judas and his tragical End. 411 to his Father in heaven. If lo, no wonder Judas knew the place, who had fo often been prefent with his Mafter at thefe facred exercifes. But it is tru- ly aftonifhing, that the recoUeftion of thole len- der fcenes, in which our Lord had difcovered fo much regard to the human race and fuch a parti- cular concern for his difcij les, did not affc6l the mind of the traitor, and bring him , to a paufe. But we have no account of any thing like this ; He had fold himfelf to do iniquity, and he was faithful to his infamous truft. To prevent any refcue, he took a company of foldiers, who were joined by a multitude made up of perfons of all ranks and orders, compleatly armed, and determi- ned to fecure Jefus. ** And he that betrayed him, had given them a token, faying, whomfoever I fhall kifs, that fame is , he ; take him and lead him away fafely. And as foon as he was come, he goeth ftrai tway to him, and faith, Mafter, Mafter, and kifled him." f KifTing was the ufual mode of falutation among the Jews, as among fome other nations. " It is probable," as hath been frequently obferved by commenta- tors, " that our Lord m great condefcenfion had permitted his difciples thus to falute him, when they returned to him after having been any time abfent." Agreably, Judas, as foon as he faw his Lord, drew near to him with a fhew of the great- eft refped, as if he rejoiced to fee him, and faid, Mafter, \ Mark 14.. 44. 4;. 412 Pra5fical Ohfervattons on the Hifiory Maftcr, Mafter, and kifltd him." PofTibly, Judas periuaded himfelf that he could conceal his perfidy by th'S artifise, it not from Jefus, yet from his fol- lowers. He knew that he had been guilty of great diflionefty and wkkednefs while he had been 'their companion, and yet had been able to preferve his character, fo that no fufpicion had fallen upon him *, and he had fome hope that he might yet remain undifcovered. Such a hope was, indeed, ground- lefs and unreafonable, after what had paffed ; but this doth not make it certain that he did not enter- tain it. It is no unufual thing for wicked men to argue abfurdly, as well as to ad fooliihly. Luft and paiTion keep the nobler powers of the foul in an ignoble fervitude ; and hurry them on to a con- dud as contrary to reafon as it is to intereft, which is not only unfit in itfcif, but tends to their certain ruin. It's dangerous tendency is evident to every one but themfelves, who are mod concerned to ob- ferve it -, and the reafon they do not fee it, is be- caufe their foolifh heart is darkened. Our Lord well knew the treachery of Judas*s heart, notwichftanding his pretended friendfhip and refped •, and with a mixture of tendernefs and in- dignatitn, Jefus faid unto him, " Judas, betrayeft thou the Son of man with a kifs ?" § There is fomething inimitably fine and exprefiive in this an- fwer. It fhows that our Lord knew the man, and faw through his deceit. He calls him by name, and § Luke ?,2. ^S, ff Judas and his tragical End. 41 j and expofes his hypocrifv', treachery, and folly.. Judas ! — It is in vain to attempt to conceal your perfidy and ingratitude — You know that I am the Son of man — not only your Mailer and Lord, who have been loading you with favors, and to whom you have profefled the warmeft affedion — but the promifed iVlefliah, the King of Ifrael, — You have fufficient evidence that I juftly claim thele exalted titles— -and yet, forgetting boih your character and mine, you are come bafely to betray me into the hands of thofe who have been long waiting for an opportunity to put an end to my life, and to over- throw the benevolent defign upon which 1 came into the world. — Is not this crime attended with fufficient aggravations ? — Why doft thou as it were ftrive to accumulate guilt, by adding hypocrify to ingratitude, and iniclence to treachery ? — Know, unhappy man, that I penetrate your dark defigns ; that I am acquainted with your ft;cret tranfadions ; and am aware of the errand upon which you are come ■, and therefore cannot rerurn your infidious falutation, nor own thee as a difciple ; but muft, from this time, confidcr thee as an enemy and a traitor. It doth not appear, that our Lord defigned to take any particular notice of Judas, till he attempted to accoft him as a friend : Perhaps he would have treated him with filent contempt, and have left him to ihc horrors of his own mind. Bur the air ©f rcfped: and affedion the traicQr put on vexed his , righteous. 414 Pra£iical Ohfervations on the Hijlory righteous foul, who never felt the leaft motion with- in him contrary to the muft perfedl fincerity. It filled him with holy indignation. Ill-treatment is hard to be borne from any perfon,or at any time : It is hardeft of all when it comes from thote who have pretended refpedt and fricndfhip, to whom we have (hewed kindnefs and affedion, and from whom we expefted anfwerable returns. It was this gave an edge to David's forrow, *' For it was not an enemy that reproached me, then I could have borne it •, neither was it he that hated me, that did magnify himfelf againft me, then I would have hid myfelf from him. But it was thou, a man, mine equal, my guide, and mine acquaintance. We took fweet counfel t02:ether, and walked to the houfe of God in company." -j- We cannot wonder then, tkat our Lord Jdus Chrift, who had all the feelings of humanity, and the ftrongeft averfion to every thing of moral evil, had the treachery and wickednefs of this bafe diffembler in the higheft deteftation. Judas made no return to this fevere repulfe— He was not capable of replying — guilt ftruck him dumb — He had not a heart to repent — and bold and wicked as he was, he had not the hardinefs to mix with the difciples of Chrift— He therefore Ihrunk into the enemies* ranks, and filently accom- panied them in their execrable undertaking. How this unhappy man difpofed of himfelf after- wards, or v/hat thoughts agitated his mind, while Je4\is t Pfal.Ti 5;. 12, 13^ of Judas and his tragical End. 41.5 Jefus was before the council, we are not told. — Probably, he was in fome private corner about the court, anxioufly cxpe6ling the event. The next account wc have of him is in the words I read to yoa at the beginning of this dif- courfe. " Then Judas which had betrayed him, when he faw that he was condemned, repented himfelf, and brought again the thirty pieces of fil- vsr to the chief priefts and elders.'* Expofitors are not agreed at what time Judas had this inter- view with the priefts and elders. Some, fuppofing that Matthew obferves the order of time, fix upon that interval, when Jefus, being condemned by the great council, was led away to Pilate. § " But after this,'* fays Dr. Doddridge, " the Jews were fo intent on perfuading Pilate to confent to his death, that there was hardly time for the Sanhe- drim's adjourning to the temple, where this occur- rence happened,' before they had prevailed with Pi- late to condemn him." He places this account of Judas at the time, when Jefus was condemned by the Roman Governor, when orders were given for his crucifixion, and they were aSually leading him to the place of execution. Till this time, Judas might have flattered him-- felf, that Chrift would deliver himfelf •, either that he would ftrike fome fignal blow upon his enemies. Of % Vid. Grotitts and Dr. Guyfe in Loa 41 6 Pra5fical Ohfervations on the Hijiory or that he would cfcape from them by miracle, as he had done once and again ; and fo he fhould fe- cure his money, and his Matter receive no injury. But when he faw him condemned, and meekly fub- mitting to the power of thofe who had him in their hands, a multitude of diftrading thoughts crowded into his mind. He recolleded what Chrift had fpoken of his death ; and when Pilate fentenced him to be crucified, he could not but remember our Lord's frequent intimations that he Ihould fuffer that kind of death. — Now, his guilt appeared be- fore him with all the black and horrid circumftan- ces which attended it. He had betrayed his Maf* ter — his friend — his guide — his benefaAor — one who had followed him with the kindeft admoniti- ons and moft ufeful inftru6tions — a prophet, yea and more than a prophet, the Saviour and Re- deemer of men — He had put a flop to all his be- nevolent defigns and gracious operations, and cauf- cd him to be treated as a criminal of the worft clafs. At the fame time,* Judas would naturally call to mind the dreadful doom which Chrift had denoun- ced againft him, if he perpetrated the horrid crime he had juft been guilty of. Inftead of thole high ambitious thoughts which he formerly entertained, of being one of the firft in Chrift's kingdom -, he faw himfelf loft— undone— referved and deftincd to eternal woe — without one glimmer of hope, or the moft diftant profped of relief. Full ot diftrefs, liorior, and defpair, he repented of what he had done.*— €f Judas atjd his tragical End* 4.1 J done. — He repented, not with true godly forrow, but with a gloomy furious remorfe which only plunged him deeper into ruin. However, as the iirft effort to get eafe, he carried back the wages of unrighteoufnefs which he had received. The thirty pieces of filver for which he had fold his Mader became now an infupportable load. Dear- ly as he loved money, he could not look upon tiws price of blood, of the moft precious blood, with- out horror — he could not keep it without torment. Every piece of filver was like a dart ftriking thro* his liver, it was a fling to his confcience already tortured with a thoufand fevere refledlions. He was diftreffed till he had got rid of that fordid gain, for which he had juft now in a fenfe bartered his immortal foul. He carried the thirty pieces of fil- ver back to thofefrom whom he had received them» " faying, I have finned, in that I have betrayed in- nocent blood." Thus did Providence order that our Lord fhould have a teftimony even from the man who had betrayed him. He made a confefllon of his fin, when it was not pofilble he fhould have any temptation to prevaricate — 3confefilon,which noth- ing but a pungent fenfe of guilt could have extort- ed from him— He made it publicly, and in the prefence of thofe who had been partners in his crime. — He made it before our Lord's crucifixion, that if poITible he might prevent that awful tragedy. It might reafonably have been expe(5led, that vi'hen thepricfls andeldersheard theconfc(rion,and law the F f f dif^refs 41 8 P radical Ohfervations on the Hijiory diftrefs of this unhappy man, they would be ftruck with the deepeft horror, and haften to Pilate, in order to prevent the execution of the unjuft len- ience they had compelled him to pronounce. But no difpofition of this kind appears. They exprefled no remorfe for their own guilt — no concern for an ijjnocent perfon jufl: going to fufFer a cruel death — nor the lead pity for a defpairing wretch whom they had drawn into the crime which was the caufe of his prefent diilrefs. With a cool and determined countenance they anfwered him, " what is that to us ? fee thou to that." — ** Is this," fays one, " the language of rulers, yea, of prielts ? But they had caft off the fear of that God, whofe minifters they were, and "had devoted themfelves to gain and am- bition. They therefore felt no remorfe, even when Judas trembled before them, and appeared almoll: diftratled, under the fenfe of a crime, in which they had been confederates with him. But their confci- ences were feared as with a red hot iron, and all their famrliar converfc with C)ivine things ferved only, in fuch a circumftance, to harden their hearts, as temj^ered fteel gathers ftrength from the furnace, and the hammer." Judas could not thus quiet his . )nfciencc. Their fedatenefs in wickednefs afforded no relief to hrm. It rather increalcd the agony of his mind to find them determined to profecute their plan. He found there was no hope from them of faving that innocent, that illuftrious perfon whom he had betrayed : and frantic with rage, " he cafi: do-wi? the pieces of filver in the temple, and depart- ed." if Judas and bis tragical End. 419 cd." — Behold the deceitfiilnefs of fin ! — Not many hours before, Judas received this money from them, and was gratifying himfelf with the thought of im- proving and enjoying what he had fo wickedly pro- cured. But now, he throws it back with detefla- tlon and contempt. It was of no value when his confcience was awakened ; it was nothing, Icfs than nothing and vanity : Or rather, it was a burthen too heavy for him to bear. So it is with fin at all times and of all kinds, it is treacherous and deceitful. Men fondly imagine they fliall enjoy great pleafure in the gratification of their fenfual or ambitious inclinations. They dream of continual delight and eafe ; but they find themfelves deceived and difappointed. They mifs of the delight they ex- pefled — They meet with an adder in the path *' In the midfl of laughter the iieart is lorrowful, and the end of that mirth is heavinefs." When confci- ence is throughly alarmed, they would readily re- fign all their honors, all their pleafures, however dearly purc.haied, if that would give cafe to their difbrelfed minds. Confcious of guilt, they wifli thfv could !-ecal the unhappy adions of their paft lives ; their hearts tremble for fear of God. — Hap- py for them, who mourn for fin vvith that " godlv forrow which worketh repentance unto liie." This is notalwaystheeffeflof conviulionsandawakeninos. Some lofe all hope, their diftreis like that of Judas ends in black defpair — Others drown jorrow in their cups, or perhaps in the cares and amufemcnts of lite—They have not grace to repent, even when they arc 420 Fra^ical OhfervatioKS on the Hijioyy are fenfible of their crimes. Too many return with *'che dog to his vomit/' and with the "fow,that was >va{hed,to her wallowing in the mire." It is impof- fible men fhould aft a more perverfe and unreafon- able part. If they were to live here always, or if death put an end to their exiftence, their conduft would not be fo criminal. But taking things as they are, it is ftupidity, it is diftraflion. " Mad- r^th is in their heart while they live, and after that they go to the dead." An awful found to the guilty finner ! — They go to the dead — happy for them if this was all — Yes ! Non-exiftence, gloomy as the thought is, would be happinefs, when com- pared with that ftate of mifery and forrow which awaits them. Oh I then, think of your ways be- fore it be too late — repent while repentance may be of advantage to you — "^ Turn ye, turn ye, why Ayillye die V\ Rut to return to Judas — He departed from the priefts and elders lightened of his money, but not at all r.uieted in his mind. And now — what couffe fnould he have taken ? What ! but to have repair- ed to chat Maimer he had JDetrayed — to have implor- ed the mercy of that God he had fo highly offend- ed— and to have trufted to the merit of that blood hchad been fo impioufly inftrumental in fhcdding ?— ^ Who can fay he might not have obtained mercy .? — Put inftead of ailing in this wife and rational man- ner, " he departed — and went and hanged himfelf." of Judas and his tragical End. 421 —Tremendous alternative ! — To precipitate hini- fclf into tiiat mifery which he dreaded I — and to hurry before the awful tribunal ©f a holy God, through fear of his vengeance \ Such a (hocking iiiconfiftency of condudl: is every ©ne guilty of who commits the horrid crime of fuicide— a crime fo contrary to all didates of rea- fon, and the very firfl: principles of human nature, that fome have fuppofed it impolTible to be com- mitted by any one, who is not deprived of the ca-. pacity of reafoning and refleding. I am willing to wiake every allowance for thofe unhappy perfons who have Been left of God to put an end to their own lives — It is not to be doubted, that a great part of them have loft the poflTelTion of themfelves, and therefore have not been moral agents, nor. ac- countable for what they have done. But charity it- felf cannot conclude that this hath been the cafe with all who have laid violent hands on themfelves. It is not fufficient to fay this crime is to the higheft degree irrational. May not this be faid of every wilful fin } Men often break the laws of God, when they know and believe, that by theiv dilbbedience they expofe themfelves to the damnation of hell. They run with their eyes open into eternal perditi- on. They have reafon, but they do not exercife it. They fuffer themfelves to be governed by their appetites and paJions, when they know tho confequencc will be death ; that their prefent con* |ju6l will accelerate the death of the body, and \% likely 42 2 Fra5lical Ohfervatlons on the Hiftory likely to terminate in the fecond death. This may fit- ly be called madnefs and diftraclion, beeaiife men under the government of reafon would not a6l thus. Byt it is voluntary madnefs, and which they might prevent ; and therefore they are juftly chargeable with their irrational condufl. — And this I fear is too often the cafe with felf-murderers. They are them- felves the caufesof that difcontent, that (liame, that horror, that defpair, which have this fatal end — They a6t irrationally when :hey have power to aft Otherwife — They will not repent — They will not im- plore the mercy and grace of God — But give way to their gloomy palTions, till they precipitate them- felves into an aftion, which is to the laft degree cri- minal, and infinitely dangerous. — They rife up a- gainft the government of God — take his work into their own hands — and, while they are guilty of a mod daring act of rebellion againft .their Ibvereign Lord, tJiey put themfelvcs beyond the pofllbility of repentance. — To get rid of their prcient milery, they plunge themfelvcs into that, which is not on- ly greater, but abfolutely remedilefs— Let all, but efpecially thofe who are in great dillrefs, whether of a temporal or fpiritual nature, carefully arm themfelvcs with the ftrongeft refoludons againft e- very temptation to this dreadful fin. Rejc6l the firft fuggeftion with deteftation, it is both unnatu- ral and diabolical, and doth not admit of the lead deliberation. A& the moll effedual preferva- tive, feck the Spirit and grace of God, to deliver you from fgch thoughts, as, if indulged, are likely ^ tQ of Judas and his tragical End. j^i^ to end in perdition here and hereafter. It was def- pair of the mercy of the infinitely benevolent Je- hovah chat led Judas to deftroy himfclf — a difpofi- tion of ^-nind, which, after all God hath done for iTJan, is moft inexcufable and afirontive, and which we ought to refift with the greateft firmnels and conftancy — To think our cafe defperate is the moft likely way to' make it fo. You doubtlefs obferve fome difference between the account given in our text, and that which we have in Acts i. 1 8. There, the apoftle Peter, fpeak- ing of Judas, fays, " and falling headlong he burft afunder in the midft, and all his boWels gufhed out." Some, in order to reconcile thefe accounts, render the words in Matthew, that he was fuffb- cated, namely, with grief, fhame, and remorfe; or, which is the fame thing, died of a fquinancy occa- fioned by it. And that he fell down on his face, and afterwards burft afunder, as is common to per- fons in that diftemper. f But the more ufual con- jeflure, and which is not the lefs juft for being common, is, that die rope or that to which it was faftcned gave way, fo that he fell on his face, and, being at the top of fome precipice, his bowels gufiied out by the violence of the fall. § Thefe circum- ftances in the death of this wicked traitor more fignally manifefted the righteous judgment of God, to all who were witnefles of them. " And it was known unto all the dwellers in Jerufalem/* I % Univ. Hift. vol. lo. p. 595^. § Guyfe and Doddridge. 424 Practical Ohfervations on the Hijiory I fhould gladly embrace the charitable fentiment ofthofe, who think that the repentance of Judas was fincere, and that he obtained mercy of God. But I cannot find any warrant for fuch a concjufi- on. And we may not pervert the fcriptures, even to magnify the grace of God. How great the difference between Judas and Peter ! and how different the difpenfation of hea- ven towards them ! — Judas betrayed his Mafter ; Peter denied him — The crime of Judas was the ef- fp(5l of deliberate malice ; Peter*s of a fudden fur- prize — Peter went out and wept bitterly j Judas departed and hanged himfelf — Peter was reftored to his office -, Judas was a fon of perdition — Thus God " hath mercy on whom he will have mercy, and whom he will he hardeneth.'* We are not indeed to fuppofe that God ever adls without reafon : and though fometimes the rcafon of his condufl is hid from us, yet in this cafe it was obvious. Peter had a good and honed heart, though he was guilty of a very great fin ; Judas had long been a bafe difiembler, and had perfidioufly embezzled the little ftock with which our Lord had cntrufted him.— Peter loved his Mailer, and followed him becaufc he believed him to be the Chrift the Son of God ; Judas had no regard to his Lord, and followed him only from bafe and fordid motives. — Divine grace had made the difference, but the difference was made.-^In all we fee God*s regard to holinels, and ef Judas and his tragical End, '423 and the perfefl reditude of his nature and of his condufl. Behold alio the (overeign diftinflion made be- tween judas and the thief on the crofs. — Judag % had long lac under the inftru(Stion of hini whd ^ fpake as never man fpakc ; he had been a profcfTor of religion, and vv.-is railed to the dighicy of an a- polUe. The thiet had livt-ri in vice and wicked- nefs, been an open enemy of God, and died a vic- limof juftice, — He was taken and Judas left.— The thief heard from the mouth of the Saviour of the world, " this day thou (halt be with me in para- dife •," Judas went to his own place. -^N6 appear- ance of religion, nor facredhefs of chara6ler cari avail us with a holy God, if v^e continue under the guilt of fin, and are deceitful in our religious pro- fefllons. But on the other hand, repentance is never too late if it be fincere ; nor are any offenders ex- cluded from a (hare in rhe merits of Chrift and the mercy of the gofpel, un'lefs they exclude themfclves by unbelief and impenitence. I have now gone through this affe6tirig hiffory,' and have made lb niany praflical rt:fle6lion,'> as I went along, that there feems but little occafion for a particular application. There is one liiference from the ftor'y of Judas which I have already men- tioned, but which is of lb great importance that it deferves a more particular confideration. G g S . it 42 5 F radical Ohfirvations on the\HiJiory It is this. That Jefus the great Founder of our religion was no impoftor,but was in truih the Son of God, the promifed Mefliah. Our Lord came to in- troduce a new difpenfation of religion •, to accom- plilh the things " which were written in the law of M-ifes, and in the prophets, and in the pfalms,'* concerning an extraordinary perfon who was to come into the vVorld to inftrudl and reform man- kind. His religion was not, like that of MoJeSjto be confined to a particular nation ; the kingdom of Chrift was to be of large extent ; according to the promife made to Abraham, " In thy feed (hall all the nations of the earth be blefied." — Jefus himfelf was " not fent but to the loft iheep of the houfe of Ifrael ;" his perfonal miniftry was confined to the land of Judea -, and even there he was to be feen on the public ftage only for a fhort tirne. In this time he was to lay the foundation of that kingdom which the God of heaven was to fet up according to the ancient prophecies, a kingdom which was never to be deftroyed. — He was to prove himfelf to be the Mefiiah promifed to the fathers — and to give fuch evidences of his divine mifiion, as might be a fufficient ground of a rational faith, not only in his day, but in all ages of the world. k was, therefore, not merely expedient, but neceflary, that there fhould be a number to teftify and bear witnefs of the great f^idls upon which the truth of chriftia- nity refts, and to publifh them to the world. Ac- cordingly, Jefus firft " ordained twelve, that they Ihould be with him, and that he might fend them forth of Judas and his tragical End. 427 forth to preach, and to have power to heal fick- nefles, and to caftouc devils." Pie afterwards lent out feventy others on the fame errand. But the firft twelve were the perfons whom he admitted to the greateft intimacy — they were with him in all his retirements — they followed him in all his jour- nies— they received fuch marks of favor, that, a- greably to the carnal and ambitious notions of his kingdom which they at firft entertained, they exped- ed to be his minillers of ftate, and to fuftain the higheft employments under him. His view in calling them and keeping them near his perfon was indeed very different from their's : It was to pre- pare them for the^lorious work of preaching the gofpel, and thatffiiey might be able to declare to the world the things thatjefus had done and taught. Nothing could be more wifely ordered, upon the fuppofition of the truth of chriftianity, and the reality of our Saviour*s divine milTion. The apoftlcs were authentic witneffes of fafts which they had *' fec'n and heard," though they did not at firft underftand the great confequence of thofe fadls, or of their tcftimony about them. By the marvellous defcent of the Spirit on the day of Pentecoft, the whole fcheme of the chriftian re- ligion was committed to them, and they were en- dued with power from on high ; they then preach- ed the gofpel with all boldnefs, and wonderful was the luccefs of their preaching. By the apoftlcs, or by their means, and during their lives, chriftianity had a fvvift and exte;irive fpread, not only thro'ouc Judcs, '^28 Pr allied Ohfervatio72S en the Hijlory judea, but through a very great part of the vv^orld. Let us now fLippofe, on the other hand, that Je- fus had fome fecretdefign different fron that which he profelTcd, that he intended to propagate a fah^- hood, and upon this falihood to erecl his kingdom. His defign mull have been communicated to thofe choicn followers who were to be employed in carrying it on : Or they mult have difcovered it themlelves. As they were with him at all times, and in all places, they nmf^ have had opportunity to oblerve his retired adlions, and the moft fecret parts of his 3ife : They mqft have known whether his private condud was anfwerable to what^ openly profefled. He called himfelf the Son of God, and publicly declared that he carqe to correfl the falfe notions of religion and moraliry which had obtained, and to fet an example of perfed virtue. There wai reafon to expeft a perl'on of fuch an extraordinary charader would be eminent tor his devotion, his purity, his charity. They who were continually "with him could not but fee, whether there was any thing in his behavior, when retired from the view cf men, inconfiilenc with thele pretenfions, any thing that look-d hkeart and collufion, or like one •who defigntd ro deceive them, and to impofeon the •world. I: was impoiTible that a perfon with whom they were converfant in all fituations, and for a num.ber of years, (hould carry on fuch a fcheme, ^viihout giving them fome fufpicion of his finite!; Yievrs j or thac they Ihould hz deceived in the mi- racier of Judas and his tragical End, 42 f racles which he pretended to work, and which were offuch a nature as not to admit of a deception, where thofe who were witnefies of them had only a common fhare of underllanding i it follows therefore that if he was an impoftor, his twelve dif- ciples at lead were confederate with him. As Judas wa? one of our Lord's fcled followers, one of the twelve who were his conftant compani- ons, if there had been any fuch fecret defign as wc have fuppofed, he mult have been made acquaint- ed with it ; if there had been any confederacy he would have been in it. There is no appearance of 3 diftinftion between him and the other apoftles. In.two or three inftances, Jefustook Peter, James, and John to be witnefies of fome tranfacStions in which he choie to be more private than common. But he did not raife thefe to any higher ftation, nor allow them to aflame a fuperiority over their brethren. Nor did the notice he took of them give any offence to the other difciples ; any more than the particular regird he (hewed to John, who, lay in his bofom, and was by way of eminence fti- ]ed the beloved difciple, did to Peter and James. As to Judas, it is plain he was upon a par with hi§ Ijrethren. He was conftituted an apoftle at the fame time ; he attended on our Lord as they did -^ he was fent forth as they Vv'ere ; he was endowed Avith the fame extraordinary ^ifts ; a particular trull was committed to him •, he had the care of -^'hatever fum his Mafter was at any time owner gf } it was lefc to him to prcyide neceflaries for the liu)^ 430 Practical Obfervations on the Hijlory little company our Lord always had about him ; and to diftribute (o the poor according to his Maf- ter's direction. Whatever obliquity there was in his heart, he appeared to the other difciples honed and faithful, they had no fufpicion of his integrity, nor did his Matter by any neglect or rebuke give him any occafion of difguft. If there had been any particular difference in the conduft of our Lord to Judas, or in that of Judas to his Mafter, any ne- gleft, any coldnefs, or indifference, on the one fide or the other, it would have raifed fuipicions in the minds of the eleven, and when Chrift faid " one of you fhall betray me," they would have imme- diately fixed upon him as the perfon •, v/hereas each one was more ready to miftruft himfelf, " and they began every one of them to fay unto him. Lord, is it \ ?'* When Chrift fent out his apoftles to preach the gofpel,and profeffed to give them a power of work- ing miracles, Judas was fent forth with the others. The evangelift tells ns, that Jefus gave his twelve difciples " power and authority over all devils and difeafes.'* And we are told how fully they execu- ted this commiiTion ; J " And they w'tnt out and preached that men ihould repent ♦, and they calt out many devils, and anointed with oyl many that were fick, and healed them," Now Judas could not but know, wlifether he had this power or not •» whether he had in fad, by invoking the name of Jefus, healed difeafes and caft out devil?. t Mark 6. i.-!, 13. HerS, 9f Judas and his tragical End, 4.^ i Here was a fair trial of his Mafl:er*s charafler and authority. If thefe miracles were wrought by power derived from him, and in confirmation of that religion he came to introduce, there was no room to difpute his divine mifiion, or to doubt whether he was the Mefllah. On the contrary, if Judas founci chat Jefus profefled to give him a power, which he did not receive •, and that he pre- tended to veil him with authority over difeafes, of which notwithftanding he did not find himfelf pof- fefied, he muft conclude Jefus \Vas not that extra- ordinary perfon he declared himfelf to be, but was a deceiver and impoftor. If this was the cafe, Ju- das ought to have expoied fuch a mere pretender • he would have done right in difclofing any wicked fecret which had been committed to him, in joining with the fcribes and pharifees in undeceiving the people, and in ufing his utmofl endeavors to bring fuch an offender to condign punifhment, and irri- tated as he was, no doubt he would have dorte it. Did Judas make any fuch difcovery, even when he confederated wiih the priefts and elders to be- tray his Mafter ? Did he bring the leaft charge againft him of any fecret wickednefs ? How ea- gerly would his enemies have catched at fuch a confeffion ! How diligently would they have propa- gated fuch a fad ! What a triumph would it have affbrded them over him who had fet himfelf up as a Prophet, if one of his own difciples had opened any private fchemc, or had only fuggefted that he had 43* Pra£lical Ohfirvations on the Hijiory had pretended to more than he had been able to perform ! How exaftly would an infinuation of this fort have anfwered their views ! and what ufe would they have made of it to undeceive the peo- ple who had conceived a high opinion of his perfon and chara6ter ! What a principal evidence would he have been againft Jefus on his trial before Pi- late, when they were obliged to pick up every one who would alledge any thing that would ferve the turn, whether true or falfe ! But is there the leaft hint of any thing of this kind ? No, they feemed willing to keep him out of fight during the trial, as one that would injure rather than help their caufe. Judas, abandoned as he was, did not dare to prevaricate to fuch an awful degree, to al- fcrt any thing againft his Mafter, or to charge him with the leaft crime. He was convinced of his perfefl reflitude, and had been witnefs of the pow- er which Jefus had exerted himfelf in innumerable inftances, and which he had fometimes communi- cated to others, even to Judas himfelf J and this traitor moft probably thought, that he who could " ftill the noife of the feas, the noife of their waves," would quiet " the tumult of the people,'* and deliver himfelf out of their hands. This was no unreafonable conjedure after the much greater exertions of his divine power which Judas had been witnefs of.— When this miferable m,an found himfelt difappointed in this his expedation, he was feized with the greatcft horror and diftrefs from th« though^ §f Jndas and Bs tragical End. 433 thought of what he had done ; and, as the only expedient to obtain relief, he made a public decla- ration of his Mailer's innocence and his own per- fidy and guilt to the Jewilh rulers •, that if pofllble, he mighc prevent the injullice and cruelty which were like to be the confcquence of his treachery. And when, to his utter confufion, he found that he could make no impreflion on their obdurate hearts, he put an end to his own life, as not able to bear the horrid tragedy which was going to be acted. Doth this look like a man who knew Jefus to be a de- ceiver ? Could there be a ftronger evidence of his full convidlion of his Matter's integrity, and of the juftice of his pretenfions ? It feems impoflible to account for the behavior of Judas in this lalt peri- od of his life, upon any other fuppofition •, and ta- king it in this view, it is a ftrong confirmation of the truth of the chriftian religion. And this ferves to illuftrate the wifdom of God in appoint- ing him one of the twelve. God over-ruled this awful a(ft of wickednefs, as he more eminently did the death ofthatjuffc one who was thus cruelly and ungratefully betrayed, to the purpofes of his own glory ; but this did not ex- tenuate the crime, nor fliould icleffen our abhorrence of it. We fee here a milcreant, betraying his Lord and Mafter — a Mafter who had treated him with the greateft affedtion, and had raifed him to the higheft honor — one, of whole divine miflion he had the moft convincing evidence, and whom he knew to be the Son of God, and the Saviour of men — • one, whofe preaching he had long fat under, and whofc holy life he had particular opportunity to ,H h h obfcrvc 434 PraSfical Olfervations on the Biflory^ &c.' ^ obferve ! — We fee him deliberately contriving the ruin of this illuftrious perfon •, pretending friend- f (hip while his heart was full of malice and deceit ! ^ — What crime fo black, that human nature is not capable of it ! Let us not wonder, if our friends forfake, be- tray, and abufe us. Let us look for fuch things in this deceitful wicked world. *' The difciple is not '' above his Mafter, nor the fervant above hisLord." While we tremble at the awful deftrudion of Judas, let us carefully avoid every approach to his fin. Our Lord's perfon is indeed above any injurious attempt of our's, but men may have the fame difpofition of mind that was fo fatal to this ungrateful traitor, and may commit fins that greatly refemble his. The day will come, when the ungodly finner, and the concealed hy- pocrite, muft appear before his impartial tribunal. Then, all their diJliinulation, all their wickednefs, will come to their remembrance, and fill them with remoiTe and horror. How earneftly doth Judas, that Ton of perdidon, wifh, that he had not been guilty of the impious deed which brought him to fuch a dreadful end, or that he could recall his bafe and wicked treachery 1 The befl; way to pre- vent fuch fruitlefs wifhes is to do nothing we fhould defire to recall. He who would not repent of be- traying Chrift, mufl: take care not to betray him. Whatever prefent advantage any one may gain, by calling Chrill Mafter and Lord, and at the fame time betraying his caufe and intereft in the world, it will be as certainly true of him as it was of Ju^ das, that " it had been good for him that he had never been born.'' SERMON tfmsussxsfsei^^ SERMON XIX. Man doomed to return to the dull from whence he was taken. Genesis III, 19. Di/Jl thou art, and unto duft flmlt thou return. THERE is no fubjed which men arc more loth to meditate upon than their own frailty and mortality. They flirink back at the thought of death, it fpreads a melancholy gloom over their minds, and they wifli to put far away the evil day. They live pleafantly with their friends \ they have many agreable enjoyments ; and they cannot bear to thinR: of leaving them. Elpecially, they cannot think of entering into an eternity, which the molt, it is to be feared, fiiul themfelves unprepared for. They, therefore, avoid thefe gloomy refleiflions, and when they intrude, endeavor to di-Tipate thrm 43 6 Man doomed to return to the dufi them amidft the cares and plealures of life. This is too much the temper and conduct of man- kind ; and in nothing do they more evidently dif- cover the folly which is bound up in their hearts. If, indeed, by forgetting death we could prevent it, if by inattention to this difagreable fubjcfl, we could lengthen out our time on earth; or, if ferious contemplations on mortality had a tendency to haf- ten a diflblution, their conduct in fuppreffing thefe thoughts might admit of fome excufe. But is this the cafe ? Can any one propole this advantage ? or indeed, can he propofe any advantage which ought to influence a reafonable mind ? It is a du- ty to think of death becaufe we mufl: die ; becaufe death concludes our time of probation •, and fijies our ftate forever. " It is appointed unto men once to die, but after this the judgment." Nothing can jullify, nothing can cxcule our inattention to fuch an interefting, fuch an jmportant fubjed. If "we do not often and ferioufly meditate on this grea^; change, it is not likely we (hall ever be pre- pared for it. But if we live under a conftant ap- prehenfion of the (horrnefs and uncertainty of life, we fliall foon learn to apply our hearts unto wifdom. — Tills would cure us of our fondnefs for worldly objefls. We fhould immediately perceive the vanity of all things here, if we duly confidered that in a fhort time we mud leave them.' This would lead us to acquaint our- feives more with the Haje into which we are go- ins from whence he was takett* 43 jr ing, and would make us follicitous to fccure that eternity of happinefs which the gofpel reveals and offers. The chriftian, who hath a lively faith in things future and invifible, cannot feel a reludance when called to leave the world -, he will rather de- fire earneftly to be with Chrift, which he mud ef- teem to be far better than the mod comfortable fituation in this life. The confideration of our frailty and mortality would caufe us to think fo- berly of ourfelves and as we ought to think : It would make us lefs follicitous about the body, and more careful about the loul which is incomparably the fuperior part of man. Inftead then of fuppref- fing fuch thoughts, we fhould with the greateft care cultivate and cherifh them— we fhould attend to the calls of God in his word and providence to get ready for our departure — we fhould fuffer nothing to divert us from that which is the great bufinefs of life — we fhould not allow one day to to pafs without remembering the fentence pro- nounced on the firft Adam, and virtually on all his pofl:eriL7, *' Dull thou art, and unto dud fhait thou return.'* Thefe words teach us what was our original, and to what we fliall be reduced. It will not be time ill-fpent, if I lead you to fome ferious reHedions on both. In the firft place, we are led up to our original, ** Duft thou art." In the account which Moles gives '438 Man doomed to return to the dufi gives of the creation of man, we read, that " the Lord God formed man of theduft of the ground.'* He put the particles together, and gave them that fhapc and form in which we now behold them. How much of the wifdom and goodnefs of God is feen in this formation of our bodies ! — How admirably is the whole frame contrived to anfwer the purpofes for which it was defigned ; fo that we cannot fee how any part could befpared,or conftituted better than it is ; and are bound to fay with the devout pfalmift, we are " fearfully and wonderfully made !" Every limb, every veflel is placed fo as to be molt ufcful and convenient. — » And how great is his power who could make thefc curious bodies out of the duft of the earth, who could fo exadlly fafhion and modify that which is in itfeif quite vile and contemptible; and conftitute a variety of ufefui organs from fuch unpromifing materials. We are not to fuppofe man was wholly made up of dull:, " there is a fpirit in man, and the infpira- lion of the Almighty hath given him underftand- ing.'* We read therefore, that when God had form- ed man of the duH: of the ground, " he breathed into his noftrils the breath of life, and man became a living foul." 'Tis this foul which gives life and motion to the body, and which alone is fenfible of pleafure and of pain — 'Tis this v/hich thinks and reafons, which chitfes and refufes — This only is ca- pable from whence he was taken^ *4J9' pable of riioral good and evil— It is a myfterious union which fubfifts between two fnch different fubftances. It is wonderful, that matter and fpirit IhoLild be fo clofely conneded as to make but one perfon, and yet each remain the fame ; that is, matter not become fpiric, norfpirit become matter: That there (hould be fuch a near and intimate fym- pathy between them, as that the ftate of the one ihould greatly affed the ftate of the other. We are fenfible of the fa<5l, we feel the connexion, but we know not how it is efftdled ; we can form no idea of their mutual imprcfiions oroperationson each other. 'Tis obfervable, that our text fpeaks in the pre- fent tenfe ; not, dull thou waft, but '* duft thou art." This term of expreftion intimates, that the body of man is eflentially the fame that it was at iirft. 'Tis the foul that diftinguifhes it from other matter ; and renders it agreable, a6live, and ufcfuK Let the fpirit or foul withdraw, or be feparated from it, and the body will prefently fall into- duft, as mean and fordid duft as ever; which ftiews what it is in itfclf. It was duft at firft — it is now only a mafs of animated earth — and it will at length re- turn to the duft as it was. But this leiads us to confider, Secondly, To what man will be reduced. " Duft thou art, and unto duft fiialt thou return." We juft obferved, that the body of man was duft originally ; and if fepa- rated jf^ Man doomed to return to the dufi rated from the. foul it would fall into duft again; But our bodies were neverthelefs defigned for im- mortality. If man had kept covenant with God, Jhe would have been preferved from death by the divine power. Had not man finned, there would have been no feparation between foul and body ; and confequently the body would have been al- ways animated and capable of acflion. The threat- ning which God denounced as a lanftion of his law, and to deter man from the violation of it was, " In the day thou eateft thereof thou llialt furely die." When he had finned, what was before only a threatning, was turned into a fentence of con- demnation ; the fentence was pronounced by God, his Sovereign — his almighty Judge, " Duft thou art, and unto dull (halt thou return." Nor was this defigned to be the cafe with Adam only, to whom it was immediately fpoken : Heafled for his pofterit'y, fo far at leaft, as that they are by a righte- ous conftitution of heaven, involved in the confc- quences of his apoftacy. This is the account the apoftle gives us, *' By one man fin entered into the world and death by fm, and fo death paffech •jpon all men, for that," or, unto which, '^ all have finned," or arc dealt with as finners. It may ad*- mit of difpute, whether the fin of Adam is impu- ted to his pofterity fo as to transfer his guilt to them, but it is certain they all feel the cfi^eds of it— They are bro't by it into a finful impcrfe<5l (late — The mind is weakened and depraved, the pafllons and appetites have an undue influence,fothat there is Ww from whence he was taken. 44 f is none capable of moral adlion who doeth good and finneth not. Our bodies are mortal ; we are haftcning to the grave, where the duft will return to the duft as it was. This is the unalterable de- cree of that God in whofe hand our breath is -, and in whofe power it is to continue us in life, or to re- s^duce us to our primitive nothing. " In Adam all, die," the great and the rich, as well as the poor, and the low : There is none can retain the fpirit,or fecure it from the ftroke of death; "there is no dif- charge in that- war.'* This is fo plain a point, that you would all wonder if I Ihould labor to prove it, nor am. I capable of bringing any more conclufive arguments, than offer themfelves to your thoughts without any help of mine. f'^^xWhen we look into our Eibles and read of the antediluvian- patriarchs, that they lived eight and nine hundred years, yet the account of them is fummed up with this at laft, " and he died." Af- ter the flood the time of the life of man was gradu- ally fhortcned, till it came to be limited to three- fcGfe years and ten, an age which few furvive. — ■' One generation gocth and another cometh. — Our Fathers vvhereare they ? — They reft from their toils and labors. If we look back to thefirft fettlemcut of New-England, not one is tp be found who was then alive.; , Of thofe who laid the foundation of thefe rifing colonies it. would be.h.ardto find even the duft. There are none now on the ftage who Jiave feen, or known them. What was once viiible I i i of 44 i -^^^ doomed /# return to the dufi of them is forgotten — The memory of thefe excel- lent men (till remains — Their names, their love to God, his truths and ways, will, we truft, be had in everlafting remembrance, and be an incitement to their pofterity to imitate their virtues. But why do I fpcak of the firft fettlers of New- England ? If we have only retrofpefl to our own time J how few are there that were on the ftage of aflion within our remembrance ! How many that a lew years ago had parents to help, advife and protedl them, are rifen up to be parents them- I'eives, and are called to do the fame kind offices for their children. — Our progenitors are gone, and we are going after them. — How many of our friends, our relatives, our neighbours, have been laid in the filent grave, within the compafs of a few years ! , If we have been on the public theatre only twenty or thirty years, or even iefs, and look back and think of thofe with whom we firft contrafted an acquaintance, we 6nd that there is but here and there one remaining — They are gone — the places that have known — the perlons that have feen them — we that have had agreable fociety with them,— fhall know: — (hall fee — fhall converfe with them no more.— And it will be faid of us in a fhort time as it is ot them — They arc dead I — Some daily feel the decays of nature ; they find their tabernacle of clay tottering and ready to fall. Such as thefe may well think of a diiTolution as not far off ; they have the fentence of death in themfelves. Bue whether from whence he was taken. ^43- whether we have fuch premonitions or notf death may be nigh, even at the door. How many who could boaft as firm a conftitution as our's have been numbered with the dead ! and that before they have been wafted with ficknefs, or enfeebled by age ! " One dieth in his full ftrength, being wholly at eafe and quiet : His breafts are full of milk, and his bones are moiftencd with marrow. 'And another dieth in the bitternefs of his foul, and never eateth with pleafure. They fhall lie down alike in the duft,and the worms fliall cover them." " Man that is born of a woman, is of few days, and full of trouble." We know that we muft die, but we know nei- . ther when nor how. We may have years to live •, '*'■ or, God may fay to us, " this night thy foul fliall be required of thee." Thou doft, perhaps, feel at prefent in perfect healih ; bur, before the light of another day, thou may'ft be feized with dying agonies — Thy body may be covered with a cold fweat — Thy pulfe may tremble and intermit — -Thy breath may grow (hort — and every part of the vi- tal frame may ceafe to perform its proper fundion. That body which is now fo haie and vigorous, may be a lifelefs corpfe, and haftening to the dufl frora which it was taken. Thefe are things which do not admit of difpure. They are truths which at once ftrike the mind with convi£lion. None can deny them ; and yet tew attend to ihem as they ;4.44 ^^^ doomed to return to the duji ought. Were they mere fpcculations, you might difregard them without danger -, it would be of no importance whether you attended to them or not. But fince they are truths in which you are fo near- ly concerned ; it becomes every friend of mankind « — It becomes every chriftian — It efpecially becomes one who is appointed to watch for fouls, to do what he can to roufe you out of your criminal infenfibility. I muft therefore obferve, that nothing is to re- turn to dud, but that which was dull before. The fentence pronounced on man is, " Duft thou arc, and unto duft flialt thou return," i. e. That pare which is conftituted of duft muft return to what it was at firft. But the wife man affures us, that as *' the duft returns to the duft," fo "the fpirit returns to God who gave it." The foul of man was not formed out of the earth as the body was, but was brought into exiftence by the immediate acl of the Deity, without the ufc of any materials already cre- ated. It is a fpiricuai fubftance. It hath no de- pendence on the body for life. It can exift and si6t without it-, at leaft no one can determine that it cannot. We may not with any certainty conclude, becaufe the body is without life and motion, that the loul ceafes to exift, or to be aftivc. He who form- ed the fpirit of man within him can undoubtedly unmake it; and if there is any thing in that revela^ tion with which he h:uh favored us, which makes it evident that this is his defign, we ought to receive it from whence he was taken. 445 it as the truth, however contrary it is to our pre- conceived notions, to what we have expected or defired. But it is certain there is.no declaration of this fort, nor the lead intimation that the death oi the body terminates the exiftence of the foul. So far from this, the whole current of fcripture fets the other way. We have many intimations, that the fpirits of men furvive the body i that they not only exift,but are in an adive iiate. — Why elle did Paul "defire to depart to be withChrillj" when he could have greatly promoted the Redeemer's kingdom, and increafed his own happinefs, by remaining lon- ger in the prefent world ? — Why doth our Saviour fay to the thief on the crofs, " this day fhalt thou be with me in paradife?" — Why are we told in the parable of the rich man aod Lazarus, that when Lazarus died, he " was carried by the angels into Abraham's bofom," by which the Jews expreffed the higheft ftate of happinefs in another world ? But chat the rich' man, who is faid to be buried, *' life up his eyes, being in torments ?" — We read of the " ipirits of juft men made perfecl." — And why fhould this thought of an intermediate (late feem incredible, fince the foul in the prefent ftate often afts, when we are not fenfible that it makes any ufe of the body ? Certainly this fuppoficion implies no contradiction, nor doih it involve us in any abfurdity. But I am not called to enlarge on this point, it was fit to mention it wht^n I was fpeak- ing of our returning to duft. I proceed to the ^4 6 ^^^^ doomed to return to the dujt IMPROVEMENT. In the firft place, Mnft thefe bodies return to duft, this fhonld lead us to look upon them as they are, frail, fading, and perifhing. Nothing is more certain, than that our bodies will foon be food for worms, and reduced to the moft fordid duft. This we have a moft fure and certain perfuafion of •, and yet how Ibllicitous are we about them ! — How cu- rious in adorning them !— How elated with any little circumftance in which they either do, or we imagine they do, excel others. Poor vain wretch ! "What is it you are fo plealed with ? What is ic you value yourfelf upon ? Upon a vile body— upon a body of humiTuiion — which ought, every time you think of it, to give you the moft low and abafing thoughts of yourfelf ! That body is only duft, kept together at prefent by the power of God j but it will foon be without life or motion— a mere lump of putrefaflion — more ghaftly and o- dious, than now it is beautiful and agreable. Your furviving friends will be as careful tocoveritand bu- ry itoutof their fight, as you are to difplay thebeauiy of it. It might anfwer a valuable purpofe, if ourgay young people would now and then vifit the repofi- tories of the dead, that they might fee to what they {hall foon be reduced, and micrht learn not to think more highly of themfelves than they ought to think. Where is that fine fkin — thofe beautiful features— that exa<5t proportion — which vain minds meditate u^on with fo much pleafure ?— Canft thou fee any diftindti- from "johence he was taken. 447 on r — do not all appear alike fordid and fright- ful ? — You chufe to retire from a fight fo difagrea- ble — an obje6t fo offenfive. — Juft luch will you be after a few day^ and months are paffed — Juft fo fpe£tators will retreat from your ghaftly vifage— or rather, from your polluted duft, and naked IjQnes ! — 'Tis a difagreable pidlure I am obliged to draw — but it is a true likenefs — it anfwers to the original.— Should I tell you that, after death, you would remain fuch as you now are, you would not give credit to the report, you would know that it was only foolifli flattery. And fhould not fuch vain creatures have a true mirror fometimes fet be- fore them, that they may have a view of themfelves, and learn a IcITon, of humility from the fight ? Secondly, Hov/ abfurd and irrational Is it to fpend all our time about our bodies, and to neglecft our immortal fpirits ! — You fee what your bodies are, hov/ mean the materials of which they were compofed at firft, and how defpicable their end is like to be. — Your fouls have a more noble origi- nal. They are produced by the infpiration of the Almighty 5 and they have fome refcmblance of their Creator. They are not to die with the body ; but are, in a feparace (late, to enjoy compleat hap- pinefs, or fink into inexpreflible mifery, according to the things done in the body. And, upon this xiew of things, I am willing any man fhould be judge in his cnvn caufe. Who can pretend to juf- tify. 4^8 Man doomed to return to the duft trfy, or even excufe his own condnd, in purfuingr afcer wealth, honor, fenfual pleafurejOr any kind of happinefs, which terminates in the body, and mud ceafe with it -, while he negledls his foul, which is defigned for immortality ?- We blame not your care about the world, and to fecure things that are convenient for the body, provided it do not dege- nerate into anxiety 5 if your love of the world is not inordinate, and you are not immoderate in your purfuit of earthly things. We only urge you to place your affections on things according to their true worth and importance. Earthly things are good, fo far as they anfwer the end for w^iich they were defigned -, this end is to fupport life, and to make your fituation here agreable. But ' they were never defigned to be your portion ; they ought not to engrofs your attention •, they cannot make you happy in this world, and they will not follow you into another. " Naked," fays Job, " came I out of my mother's womb, and naked fnall 1 return thither." We blame you then, if you let a higher value on the things of this world than they delerve •, if you look for more good from ihem than they are capable of yielding you. — We condemn you, as a6ling a molt v/eak and unreafo- nable part, if you take greater care of your bodies, than of your fouls, which are fo much fuperior, and vpon the care of which your eternal ftate depends . — if you labor for the meat which periibeth, and not for that which endures to everlafting life— if you feek to be rich and great here, and are not follicitous Jrow vohence he 'was taken. 449 follicltous to be rich towards God, and to fecure e- ternal glory, " What will it profit," my brethren, " if you gain the whole world, and lofe your own foul." ? All the happinefs which' you can en- joy in this world is iinratisfying in it's nature, and momen any in it's duration : But uie mifery of che future world is awful, is dreadful, is permanent. Permit me to put a cafe to thofe who are feek- ing a portion in this life and forget another -, lee confcience give* the anfwer and make the applica- tion. There have been, it is to be feared, many great and rich men, who have been able lo com- mand every ea'^thly enjoyment that their hearts could wilh for-, but they have been ftrangers to re- ligion, have indulged to luxury and vice, and are now in a (late of punilhment. — There have beea others, low in their worldly circumftances, deftitute of the comforts and even the neceflaries of life ; but they have been rich in faith, heirs of the king- dom, and are now entered on their reward. — Is there a wretch, think you, in the place of torment, let his fituation on earth have been ever fo exalted, who would not be willing, taking both worldsinto confideration, to change fcates with any one in the kingdom of heaven, even with one who had gone through the mod afTlifled and trying Icfenes here, and who had the lowell place there ? — But on ths other hand, do you think the leaft faint in the kmg- <3om of glory would confcnt to take the place of any K k k one 4^0 Man deemed to return to phe duji one in the regions of the damned, though, previous Eo fuch an exchange, he might enjoy the higheft degree of profperity that any one ever arrived at \n this world. — What glorified faint would not prefer a life of poverty and diftrefs, confidercd in connedi-' on with the happinefs that hath followed,to a lifeof the greatell affluence and glory which mufi: termi- nate in extreme mifery ? — What damned fpiris would not chearfully endure alt temporal forrow, if he might efcape everJafting dcftrucStion ? — Oh \ how wowld a condemned finner leap with joy, to hear that he was agaia to be put on his probation j or to have the lead glimmering of hope^ that God would entertain thoughts of n>er€y ! You, who are yet on this fide the eternal worlds have not merely a glimmering of hope, you are favoFed with «he invitations of the gofpel ; it is an accepted time, k is a day of falvation. But after this life, you will have no' more calls, no more invitations; as the tree falls lo it will lie •, as your moral ftate is when you diey fo will your eternal ftate be fixed. — — • V/hat we urge you to is, to live and afl now, as you yourfelves are convinced, you fball wlfh you hid aded, if you leave the world in a ftate of im- penitence and unbelief. Thirdly, When we fee others expiring and re- turning to their duft;, it fliould put us in mind of oar diflblution. Such fights we often^ fee ki this dying world. Our relatives and friends are con^- tiiuially leaving us. Wc have frec^^icnt occafion ta frm to glory and happinefs. Nor are our bodies beneath his notice. The gofpel doth not, indeed, promife de- liverance from death ; but it promifes a reftoration to life; that this corruptible fii-all put on incorrupt lion, and this mortal ihrvll put on immortality. Thus 45^ ^^^f^ doomed t« return td the duft Thus hath the fecond Adam retrieved what we laft in the firft, " As in Adam all die, To in Chrift fhall all be made alive." How much reafon is there for gratitude to him who hath pitied us ia eur low eltate, and fent his Son to redeem and fave us ! What condelcending goodnefs doth it difco- ver that he (hould take fo much care of thefe ta- bernacles of clay, which were made of duft, and which fin hath rendered fo fordid and frail ! — We ^re often called to attend the burial of our friends, "we fee the triumphs of the king of terrors •, at fuch. times, let us turn our thoughts to that glorious day, when *' the Lord himfelf will defcend from hea- ven with a fhout, with the voice of the arch-angel, and with the trump of God ; and the dead in Chrifl: Ihall rife."— How doth this glorious profpefb feat- ter the horrors of the grave ! — How reafonably may we comfort ourfelves and one another with thefe words, when we are called to part with friends who died in hope ! Their fouls are now happy with the Lord -, and thofe bodies which are return- inc' to the duU:, will be awakened out of their crraves, and Iball be fafiiioned like toChrift's glori- ous body.-^How may this confideration give us courac^e in an hour of death ! Of what confequence is it what becomes of our bodies when we die, if our fouls are fafe. That fordid duft to which we irjuft return will be prelerved by God for the molt happy purpofes, it will change its humiliating ap- pearance, and will be as llVining and glorious as now it is mean and vile.— This will be the happy portion frQ7n whence he 'iuas tahenl portion ohjy of thofe that have an intereft in Chrifl:, who is the refurredion and the life. — Although a ftate of blefled immortality is revealed to man ; yet we may not from thence think, that all the children of Adam will certainly be admitted to happinefs. No, the gofpel hath its terms and con- ditions as well as the law j and uhlefs we comply with them, we (liall be more miferable, than if Chrifl had not come to redeem and fave men. The grace of the gofpel will increafe our conderqnation. Let us therefore embrace that Saviour whom God hath provided, and fubmic to him in his whole charader. Let us make a bufinefs of religion, and lufFer nothing to take us off from the care of our fouls. It ought to be a mighty incentive to us to be diligent in this great work, that this is our only working time ; as death leaves us, (o judg- ment will hrA us, and fo our future Rate will be determined. None can tell how fhortthis time may be. We have confiant admonitions of our frailty in the deaths of others, and in our own weaknefles and infirmities •, let us therefore work while the day lads, the night of death comcth wherein no man can work. Well may the guilty determined (inner tremble at the thought of appearing before the tribunal of Jefus Chrift. There h fomething av/ful in the. thought of eternity. The righteous man r.rjdders when he thinks of going into a feparate unknown L 1 1 " flaie. 45 S Man doomed to return to the duji^ &c. flate. Hath not he reafon to fear who hath n(3 profpeft but of a miferable futurity ? Attend then to the voice of reafon and of confcience which is the voice of God. If any thing deferves attention, this doth. "Endeavor,'* as one fpeaks, " to n^akc fure work for dying and for eternity, that you may die well, and not mifcarry in that great and lad change. An error here is fatal and cannot be cor- rected, confequently the utmoft caution is due in order to avoid it. It was a good anfwer to one who afced why the Lacedemonians were fo flow in paff- ing capital judgments, why fo niany examinations taken ; fo many defences permitted to the accufedj and after convi(5lion and fentence fuch a fpacc of time before execution ; becaufe, faith he, a miftake in this cafe is incorrigible, they may deftroy the living, but cannot revive the dead. And thus it is in the affair before me ; when the fentence of death is pafied and executed, it cannot be reverfed : my (late is determined for ever, 'Tis appointed for all men once to die, once and but once, they do not live ag^iin, have no further opportunity to repent of what was ill done, of what was undone. Help me, therefore. Oh my God, to fecure this main point, this greateft point, to get ready for dying, dying with fafety and comfort !" ^ ^ Mr. Grove. . . * S E R M O 1^ SERMON XX. The BlcfTednefs of thofe who have not feen and yet have believed. John XX. 29. Jefiis faith unto himy Thomas, he* caufe thou haji feen me^ thou hafi believed, Bleffed are they^ that have not feen, and yet have believed. OUR Lord had ofcen, during the courfe of his miniftry, predided his death and refurredi- on in fuch plain terms, that we, in thefe days, have no difEcuky In underftanding him ; and yet, it is evident, the apoftles did not expe6l his death, and were greatly fhocked when that event took • place. They had no notion of i^is rifing again, and were very flow in believing ic^ when it v.-as affirmed by thofe who had leen him. Thefe good men had very dark and contrafl- ^d notions of the Meffiah's kingdom, till the Holy. ' Gholt 4oo The Blejfednefs of thofe 'who have ' GhoH: was poured out. — Then they underflood, that the McfTiah was not to be a temporal Prince, as they before expe<5ted j but was to reign in the hearts* of men. — Then, they found they were not to be raifed to earthly grandeur, to live a life of cafe and jplendor j but were to encounter the moft f\QrcQ oppofition, to fuff^r the rnoft cruel perfecu- tion, and to be, were it not lor the hopes of im- mortality, of all men the moft milerable. And their difpofidon was fo entirely changed, that th"ey had no defires after that magnificence, the idea of which had before taken full pofiefllon of them. They were willing to fuffcr, and even to die for the name of the Lord Jefus, They went about —not to enlift men under his banner," and to fubdue the Romans and other nations to the Jews — not to make themfelves rich and great in this world, — But to turn men from thefe vanities ; to let up a fpiritual kingdom j to make known the doctrine of forg;ivencl"s through a Mediator, and to teach the certainty of an immortal ftate of hap- pinefs in another world. — To this benevolent em- ployment they devoted thefhfclves •, in this they chearfully Ipent their lives : And, through their indefatigable labors, the word of Gcd grew mighti- ly, and prevailed againft all oppofition. By means of their preaching, and the precipus reniains they have left in the facred records, the weakefl chrif- tians have now niore juft notions of the MelBah's kingdom, and comprehend more fully our Lord's meaning, when he fpake of his dying and rifing a- gain •, than did even thefe chofen vefTcls, while thfir Maftcr was with them, "'We >;